The article examines the impact of the study for Levittown of urban sociologist Herbert Gans on Denise Scott Brown’s thought. It scrutinizes Denise Scott Brown, Robert Venturi, and Steven Izenour’s ‘Remedial Housing for Architects or Learning from Levittown’ conducted in collaboration with their students at Yale University in 1970. Taking as its starting point Scott Brown’s endeavour to redefine functionalism in ‘Architecture as Patterns and Systems: Learning from Planning’, and ‘The Redefinition of Functionalism’, which were included in Architecture as Signs (...) and Systems: For a Mannerist Time (2004), the article sheds light on the fact that the intention to shape a new way of conceiving functionalism was already present in Learning from Las Vegas, where Robert Venturi, Denise Scott Brown and Steven Izenour suggested an understanding of Las Vegas as pattern of activities. Particular emphasis is placed on Scott Brown’s understanding of ‘active socioplastics’, and on the impact of advocacy planning and urban sociology on her approach. At the core of the reflections developed in this article is the concept of ‘urban village’ that Gans uses in US in The Urban Villagers: Group and Class in the Life of Italian-Americans (1972) to shed light on the socio-anthropological aspects of inhabiting urban fabric. (shrink)

La separación del platonismo antiguo en platonismo medio y neoplatonismo es relativamente reciente. La base conceptual de esta separación fue cimentada en el trabajo pionero Historia critica philosophiae (1742-67) de Jacob Brucker. En las décadas de 1770 y 1780, el término “neoplatonismo” fue acuñado a partir del análisis de Brucker. Tres conceptos historiográficos fueron decisivos para Brucker: “sistema de filosofía”, “eclecticismo” y “sincretismo”. Valiéndose de estos conceptos, caracterizó al platonismo medio y al neoplatonismo como movimientos filosóficos opuestos, siendo el primero (...) una forma genuina de platonismo y el segundo una falsa. No obstante, esta separación es insostenible y deberíamos abandonarla. (shrink)

The Covid‐19 pandemic has revealed myriad social, economic, and health inequities that disproportionately burden populations that have been made medically or socially vulnerable. Inspired by state and local governments that declared racism a public health crisis or emergency, the Anti‐Racism in Public Health Act of 2020 reflects a shifting paradigm in which racism is considered a social determinant of health. Indeed, health inequities fundamentally rooted in structural racism have been exacerbated by the Covid‐19 pandemic, which calls for the integration of (...) antiracist praxis to promote ethical public health research processes. This commentary describes ways in which antiracist praxis—which emphasizes empowerment of traditionally marginalized populations—offers strategies to explicitly address power imbalance, stigmatization, and other consequences of structural racism in public health research. (shrink)

In Lukács: Praxis and the Absolute, Daniel Andrés López reassembles Lukács’s philosophy of praxis on a Hegelian basis, as a conceptual-historical totality, both defending him and proposing an unprecedented, immanent critique that raises problems for Marxian philosophy as a whole.

O artigo pretende sublinhar a incompatibilidade que a hermenêutica filosófica de Gadamer apresenta com relação ao projeto filosófico de Heidegger. O objetivo é, desta forma, problematizar a ideia segundo a qual a hermenêutica filosófica constitui um desdobramento representativo do pensamento heideggeriano. A hermenêutica de Gadamer é percebida aqui como estando comprometida com uma tarefa de refundação, e a práxis, entendida como imanência da vida histórica, se mostra precisamente como um novo fundamento. O encontro de Gadamer com a práxis revela-se, assim, (...) à luz de uma não identificação, ainda que pouco explícita, da hermenêutica filosófica em relação ao projeto heideggeriano. (shrink)

Praxis investigates both the existing practices of international politics and relations during and after the Cold War, and the issue of whether problems of praxis can be subjected to a 'theoretical treatment'. The book comes in two parts: the first deals with the constitution of international relations and the role of theoretical norms in guiding decisions, in areas such as sanctions, the punishment of international crimes, governance and 'constitutional' concern, the second is devoted to 'theory building'. While a (...) 'theorization' of praxis has often been attempted, Kratochwil argues that such endeavours do not attend to certain important elements characteristic of practical choices. Praxis presents a shift from the accepted international relations standard of theorizing, by arguing for the analysis of policy decisions made in non-ideal conditions within a broader framework of practical choices, emphasizing both historicity and contingency. (shrink)

Educational researchers are increasingly striving on the edge of possibility to re-imagine and realise the future. Activist scholarship requires appropriate philosophical and theoretical bases, what Stetsenko refers to as ‘dangerous’ – useful in the struggle for a better world. How might praxis, agency and learning be charged with transgressive spirit? This paper considers the Theory of Practice Architectures and Transformative Activist Stance, established frameworks that dangerously address praxis, agency and learning. Adopting a postabyssal approach, contributions from the Global (...) South and East are drawn on to develop an epistemologically plural basis for thinking differently about praxis, agency and learning. Recent Latin American scholarship reinvigorates Freirean ideas through connections with Fals Borda and contemporary feminist pedagogues, centred on a notion of feeling-thinking. Luitel’s interpretations of Vedic philosophy provide radically different ideas of negative dialectics, chaos, responsibility and liberation. An open-minded, open-hearted, open-ended approach is crucial to making these ideas more useful in the struggle over alternative, more equitable and just futures. (shrink)

Science is praxis relevant to the extent that it guides goal-directed action by telling us how to act in order to achieve the goals. Investigations aiming at high praxis relevance are performed in various disciplines under names such as clinical trials, evaluation research, intervention research and social experiments. In this contribution, the notion of (direct) praxis relevance is delineated, and it is distinguished from related properties of science such as those of being applied and being practically useful (...) in a wider sense. Recommendations for the achievement of praxis relevance are offered in the form of five principles: the prerogative of direct experiments, minimized theory-induced uncertainty, multiple approximations, causal chain decomposition and successive improvements. (shrink)

From the Introduction: This inquiry is concerned with the themes of praxis and action in four philosophic movements: Marxism, existentialism, pragmatism, and analytic philosophy. It is rare that these four movements are considered in a single inquiry, for there are profound differences of emphasis, focus, terminology, and approach represented by these styles of thought. Many philosophers believe that similarities among these movements are superficial and that a close examination of them will reveal only hopelessly unbridgeable cleavages. While respecting the (...) genuine fundamental differences of these movements, this inquiry is undertaken in the spirit of showing that there are important common themes and motifs in what first appears to be a chaotic babble of voices. I intend to show that the concern with man as an agent has been a primary focal point of each of these movements and further that each contributes something permanent and important to our understanding of the nature and context of human activity. (shrink)

Before it succumbed to political censorship in Croatia in 1974 and afterward, a movement known as praxis philosophy reached its pinnacle as a critical response to the conceptually and socially corrupted dialectical and historical materialism which dominated the former Yugoslavian region. Two of the most prominent philosophers of "praxis movement" – Milan Kangrga and Gajo Petrović – the Praxists – remained to be an inspirational source for junior and senior scholars to date. Recently, a debate was initiated regarding (...) the value of "praxis philosophy", and has notably produced a series of assessments that were atypical in comparison to virtually all previous reviews. The praxis movement was scorned by many commentators who concluded that Praxists were logically inconsistent and that their errors were covered up by too abstract, confusing concepts that lacked proper articulation. Among other things, it was significantly pointed out that their philosophical investigations neither had nor will have any useful application in our society. In this paper, I offer (1) a refutation of these conclusions by (2) describing the structure of praxis philosophy, thus far absent from praxis studies. My ultimate objective was to show that Praxists intentionally developed an alternative philosophical thought to subdue the type of thinking which is fundamental for sterile criticism, and thus I aimed to explain that Praxists self-consciously chose to oppose the approach they were accused of neglecting. Their central idea was to send a message opposite of what their recent criticists think they failed to do. (shrink)

From the Introduction: This inquiry is concerned with the themes of praxis and action in four philosophic movements: Marxism, existentialism, pragmatism, and analytic philosophy. It is rare that these four movements are considered in a single inquiry, for there are profound differences of emphasis, focus, terminology, and approach represented by these styles of thought. Many philosophers believe that similarities among these movements are superficial and that a close examination of them will reveal only hopelessly unbridgeable cleavages. While respecting the (...) genuine fundamental differences of these movements, this inquiry is undertaken in the spirit of showing that there are important common themes and motifs in what first appears to be a chaotic babble of voices. I intend to show that the concern with man as an agent has been a primary focal point of each of these movements and further that each contributes something permanent and important to our understanding of the nature and context of human activity. (shrink)

Paulo Freire : the educator, his oeuvre, and changing contexts -- Holistic interpretations of Freire's work : a critical review -- Critical literacy, praxis, and emancipatory politics -- "Remaining on the same side of the river" : neo-liberalism, party movements, and the struggle for greater coherence -- Reinventing Freire in a Southern context : the Mediterranean -- Engaging with practice : a Freirean reflection on different pedagogical sites.

Im 20. Jahrhundert sind Zweifel an normativ hoch aufgeladenen Unterscheidungen aufgekommen, wie zwischen Mensch und Tier oder zwischen Frau und Mann, und dies hat die Dringlichkeit gesteigert, nicht nur uber bestimmte Unterscheidungen zu streiten, sondern sich auf die Arten und Weisen unseres Unterscheidens selbst zu richten. Unsere Praxis des Unterscheidens lasst sich nicht als ganze uberblicken, sondern nur exemplarisch an bestimmten Unterscheidungsvollzugen reflektieren. Dies geschieht in der vorliegenden Studie am Beispiel der Unterscheidung zwischen Wunsch und Wille. Diese Unterscheidung betrifft (...) unser Selbstverstandnis als Handelnde und sie verweist auf die Erfahrung der Diskrepanz zwischen dem, was wir uns vornehmen und gerne tun wurden, und dem, was wir tatsachlich tun. Das Ziel der exemplarischen Unterscheidungsstudie im ersten Teil wie der methodischen Grundlegung im zweiten Teil liegt darin, einen Grundriss spezifischer, inhaltsgesattigter und systematischer Unterscheidungsforschung zu entwerfen. Votiert wird in Auseinandersetzung mit Platon und Hegel fur eine dynamische Weise dialektischen Unterscheidens. (shrink)

I try to show that Aristotle does not restrict 'praxis' to those activities which have their end in themselves. NE VI 5, 1140b6-7 need not to be taken as an argument in favour of the restricted interpretation: the wording of the passage is compatible with the interpretation that the end of a praxis is (another) praxis (e.g. eupraxia), the end of a poiesis on the other hand is never a poiesis. This interpretation fits better the use of (...) 'praxis' throughout the NE. MM A 34, 1197a4-12 is discarded since the MM is not written by Aristotle. Next I discuss the relation between the verbs 'prattein' and 'poiein' on the one hand and the corresponding nouns 'poiesis' and 'praxis' on the other, in order to determine their exact meaning. To conclude, Aristotle's distinctions are compared to certain tenets of H. Arendt in her 'Vita Activa'. (shrink)

A constructive dialogue between Henry’s phenomenology and Rorty’s pragmatism does not seem very likely: each would probably consider that the other has not been faithful to his claim of breaking with philosophical tradition and thus ultimately reproduces its limits. Nevertheless, one can also note that Henry and Rorty are not at the same level of analysis: while Henry focuses on giving coherent grounds for any philosophical critique of representation, Rorty is occupied with the consequences of such critique on philosophy itself. (...) If one considers this difference, there emerge new results: Henry’s phenomenology is fundamental for the recognition of what Rorty calls the “human being’s sense of self-identity”, while it falls to Rorty’s pragmatism to ensure that, as hoped by Henry, there is “a mode of philosophy that does not harm essence”.  . (shrink)

El presente trabajo hace un acercamiento al concepto de praxis en Ignacio Ellacuría, relacionando la praxis con los principales conceptos que Ellacuría presenta en su obra. La praxis, ejercicio fundamental a la hora de abordar el tema de la realidad histórica, objeto último y absoluto de la filosofía, requiere ser sustentada en una serie de elementos que se rescatan en el presente ensayo. Por ello, haremos referencia a algunos componentes propios de la praxis, las condiciones y (...) el lugar para ella. (shrink)

This article focuses on the interweaving of constructive praxis with communication inontogenesis, inphylogenesisand in biocultural niche evolution (ecogenesis), within anEvoDevoSocioframework. I begin by discussing the nature of symbolization, its evolution from communicative signaling and its elaboration into semantic systems. I distinguish between thesymbol-readyand thelanguage-readybrain, leading to a discussion of linguistic conceptualization and itsdual groundingin organism and language system. There follows an outline account of the interpenetration in the human biocultural niche-complex ofsemiosphereandtechnosphere,mediated by the evolution of the niche of infancy. (...) Symbolization (the foundation of the semiosphere) is by definition normative; the normative character of the technosphere is demonstrated by the interrelations in human development between affordance, action schema and canonical functional object schema. A model of the neuro-computational implementation of dual grounding is proposed. (shrink)

Throughout the world, Eastern European critical theory is enjoying a moderate, yet exciting, resurgence. From its oppositional roots in praxis philosophy and critical sociology, this diffuse and dynamic tradition has expanded its field of concern to encompass, among other problems, the aporias of democracy, the Holocaust and legacies of totalitarianism, the vicissitudes of modern culture and the ethical imperatives of living after the grand narrative. In the process, Eastern European thought has come to figure as a vital alternative to (...) the dominant tendencies emanating from Frankfurt and Paris. This essay surveys and introduces a collection of papers delivered at The International Conference of Marxist Critical Theory in Eastern Europe held in Chengdu, P.R.C., in November 2018. It both highlights the thematic range of contemporary scholarship on Eastern European critical theory and signals potential directions in future research. (shrink)

Ce texte s’inscrit dans le vaste chantier de reprise des expériences micropolitiques, nommées ici « praxis rebelles », à partir de leurs visées inédites de constitution d’un collectif ne répondant plus à la grammaire du politique de la tradition révolutionnaire et posant l’auto-organisation face à la violence destructrice du capital sur la vie. C’est le Collectif Socialiste de Patients (S.P.K.) qui vint au début des années 70 produire une coupure subjective hautement intensive, devant contaminer l’ensemble du champ social afin (...) d’affirmer la lutte de la vie quotidienne contre l’économie de mort. (shrink)

Praxis, Language, Dialogue Human engagement with the world develops and evolves into increasingly social, complex, and explicit modes. This essay examines the evolution of meaningful human engagement from simple embodied activity, to language-less social praxis, and then to praxis incorporating increasingly rich forms of linguistic action, culminating in theory. Each mode of meaningful engagement creates a space in which new modes of meaning can develop. These new ways of experiencing, acting, and communicating create their own meaning contexts, (...) which provide the settings for the further evolution of humans' phenomenological, hermeneutic, and practical involvements. Each mode of meaning gives rise to its successors, allowing humans to acquire new powers to understand and manipulate their environments and each other. This increase and refinement of human power raises ethical issues that we address using the Gadamerian concept of dialogue. (shrink)

The article exposes diverse historical-philosophical meanings of the concepts of praxis and practice. Using the works of Aristotle, I. Kant, G.W.F. Hegel, K. Marx, H. Lotze, and H. Arendt, the author demonstrates the main ways of distinguishing between these two notions. The article clarifies meanings of praxis and prudence in Aristotle’s philosophy. The crucial transformation of the sense of practice in classical German philosophy, its further neo-Kantian and neo-Hegelian interpretations are also considered. The author reveals a range of (...) categorical forms of comprehending the practical and traces the basic directions of the development of definitions of praxis and practice, indicating the historical-philosophical contexts of their evolution. The article compares the conceptions of the acting subject developed by I. Kant, G.W.F. Hegel, K. Marx, and H. Lotze. Special attention is given to the explication of H. Lotze’s practical philosophy in building and distributing the conception of active life. Marxist and Lotzean approaches to praxis are compared, and their role in the formation of its current interpretations is revealed. These interpretations are problematized, taking into account the partly reconstructed initial meanings of praxis in Aristotle’s philosophy. The author justifies the relevance of H. Lotze’s legacy in Russian philosophy, examining the categories of social action and active life, the acting subject and society. The article demonstrates prospects for their reconsideration in social philosophy by approaching H. Lotze’s practical philosophy. The conclusion highlights consequences of the replacement of the Aristotelian definition of praxis with the Lotzean version, the possibility and necessity of reproducing the initial sense of praxis as different from practice in diverse historical-philosophical interpretations. (shrink)

Existen en el campo de las ciencias sociales numerosas investigaciones que abordan la problemática de la praxis, sin embargo, menos común es encontrar estudios que vinculen esta categoría al estudio del movimiento obrero. A lo largo de estas notas se busca construir un marco de análisis desde el cua..

All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these (...) teleological values do not take this difference into account, the commentators only ask, when Aristotle distinguishes between praxis and poesis, how much time praxis takes, or if it takes time at all, which is totally irrelevant. Duration in time is incompatible with praxis, not because praxis does not take time nor because it is a state, but because duration in time relates only to purposeful thinking and productive activity, which praxis is not. Commentators fail therefore to analyze successfully the meaning of the expression “actions in which the end (telos) inheres.” It is not clear to them what is meant by activities that are ends in themselves. Failing to grasp this fact, they resort to analysing the temporality of the activity, which is irrelevant to it.Time is a measure of efficiency, and therefore relevant in poesis which is concerned with achievement. The relation of poesis to time is an inverse one: the shorter the time taken for an activity the better the poesis.In ancient-Greek consciousness a valuable activity was that which was undertaken for its own sake and therefore without concern for the amount of time employed in its performance; whereas an action taken as a means to an end was regarded as immoral. In modern society, on the other hand, utilitarian values tend to make it almost incomprehensible that something should be done for its own sake: every human action is evaluated by its result, and when the focus is on the result the criteria of efficiency and utility are obviously relevant. The Greeks valued praxis more than poesis, whereas our culture values poesis and techne more than praxis. The understanding of Aristotle's concept of praxis is useful therefore not only in order to understand ancient-Greek culture, but also to understand better our own presuppositions. (shrink)

Praktische Gründe dienen uns Menschen dazu, unser Handeln verständlich zu machen. Philosophen sind fasziniert vom Wesen praktischer Gründe. Auf was für einen Gegenstand beziehen wir uns, wenn wir unser Handeln erklären? Sind praktische Gründe als psychologische Zustände der handelnden Person aufzufassen, etwa als deren Wünsche oder Überzeugungen? Oder sind sie identisch mit den sich in der Welt befindenden Tatsachen, also unabhängig vom Geist der Akteure? Verursachen Gründe unser Handeln? Diese und andere Fragen sind aktueller Gegenstand einer vielschichtigen Diskussion in der (...) analytisch geprägten Handlungstheorie. Dieses Buch bietet eine einschneidende Veränderung in der Sicht auf diese Fragen an. Überlegungen Wittgensteins folgend, werden praktische Gründe nicht als ontologischer Gegenstand, sondern als sprachliche Instrumente aufgefasst, die mit Funktionen und Zwecken verbunden sind. Auf diese Weise gelingt es, einen frischen Blick auf die normativen Bedingungen des Gebrauchs von Gründen, ihre Rolle in praktischen Überlegungsprozessen und ihre Bedeutung für die Motivation und Moral menschlichen Handelns in einer gemeinsam geteilten Praxis zu gewinnen. (shrink)

Philosophy & Social Criticism, Ahead of Print. If critical theory is to challenge capitalism’s corrosive commodification of labor and nature, then it should renew a sense of labor as a real bodily power with an internal telos, along the lines of an Aristotelian normativity of praxis. Recent thought however either rejects normativity altogether, or pits normative praxis against labor uncritically reduced to its commodification. Habermas’s work provides an exemplary case of the latter. While he rightly found the ‘production (...) paradigm’ of normativity problematic, his acceptance of the reified form of labor as total led to a severe divorce of praxis from the emerging contents of the body and nature. Although Aristotle also separated praxis from poiesis, his thought nevertheless harbors views of their dialectical integration without falling into the problematic production paradigm. Here the normativity of praxis emerges from poiesis understood non-reductively as the form of the self-organizing body already transforming nature and itself toward higher interactions. (shrink)

If critical theory is to challenge capitalism’s corrosive commodification of labor and nature, then it should renew a sense of labor as a real bodily power with an internal telos, along the lines of an Aristotelian normativity of praxis. Recent thought however either rejects normativity altogether, or pits normative praxis against labor uncritically reduced to its commodification. Habermas’s work provides an exemplary case of the latter. While he rightly found the ‘production paradigm’ of normativity problematic, his acceptance of (...) the reified form of labor as total led to a severe divorce of praxis from the emerging contents of the body and nature. Although Aristotle also separated praxis from poiesis, his thought nevertheless harbors views of their dialectical integration without falling into the problematic production paradigm. Here the normativity of praxis emerges from poiesis understood non-reductively as the form of the self-organizing body already transforming nature and itself toward higher interactions. (shrink)

From the Introduction: This inquiry is concerned with the themes of praxis and action in four philosophic movements: Marxism, existentialism, pragmatism, and analytic philosophy. It is rare that these four movements are considered in a single inquiry, for there are profound differences of emphasis, focus, terminology, and approach represented by these styles of thought. Many philosophers believe that similarities among these movements are superficial and that a close examination of them will reveal only hopelessly unbridgeable cleavages. While respecting the (...) genuine fundamental differences of these movements, this inquiry is undertaken in the spirit of showing that there are important common themes and motifs in what first appears to be a chaotic babble of voices. I intend to show that the concern with man as an agent has been a primary focal point of each of these movements and further that each contributes something permanent and important to our understanding of the nature and context of human activity. (shrink)

This paper critically engages the method that guides critical phenomenology’s approach to political praxis. While many in this field have emphasized the need to clarify critical phenomenology’s method of social critique, less attention has been given to how critical phenomenology establishes a distinct and rigorously phenomenological method of praxis. The aim of this paper is to enrich the calls to action in critical phenomenology by inquiring into the conditions under which transformative political praxis becomes possible. To this (...) end, I draw on Hannah Arendt’s political appropriation of Martin Heidegger’s factical turn in phenomenology to provide a methodological framework for undertaking this inquiry. By using this framework to clarify the scope, limits, and responsibilities of action, I argue that Arendt’s analysis gives rise to what might be described as a praxis of facticity that critical phenomenology, in its concern for the situatedness and intersubjective constitution of experience, is well-positioned to adopt. (shrink)

"The ancient and modern question of what is the nature of man and his activity and what ought to be the directions pursued in this activity is once again being ...

La psicología contemporánea parece caracterizarse desde sus propios orígenes por la multiplicidad de sus contenidos, además de por su casi infinita fragmentación en corrientes encontradas. Esto crea importantes dificultades, no sólo a quienes quieran tener una primera aproximación, sino también a los especialistas, que muchas veces no llegan a una opinión suficientemente clara sobre la naturaleza epistemológica de la psicología, ni sobre su unidad disciplinar. Esta obra, sin descuidar el problema global, se centra en un aspecto particular: el que presenta (...) la praxis de la psicología, en particular la psicoterapia y sus fundamentos teóricos. Se pone especial interés en una visión crítica del psicoanálisis, punto de referencia inevitable (positivo o negativo) para la mayoría de las corrientes de psicoterapia. Pero este intento de esclarecimiento epistemológico y práctico se lleva a cabo desde un punto de vista original: a la luz del pensamiento de Santo Tomás de Aquino (1225-1274), conocido como uno de los más grandes teólogos y filósofos de la Iglesia Católica. Las calidades del Aquinate como epistemológico son sobradamente conocidas. Menos conocida es su faceta de psicólogo, que esta obra quiere poner de manifiesto con gran detalle para evidenciar la actualidad de las líneas maestras de la psicología de Santo Tomás, como también la posibilidad de practicar hoy la psicología bajo la guía fundamental del Doctor Humanitatis.\n. (shrink)

Acute care nurse practitioner roles have been introduced in many countries. The acute care nurse practitioner provides nursing and medical care to meet the complex needs of patients and their families using a holistic, health‐centred approach. There are many pressures to adopt a performance framework and execute activities and tasks. Little time may be left to explore domains of advanced practice nursing and develop other forms of knowledge. The primary objective of praxis is to integrate theory, practice and art, (...) and facilitate the recognition and valuing of different types of knowledge through reflection. With this framework, the acute care nurse practitioner assumes the role of clinician and researcher. Praxis can be used to develop the acute care nurse practitioner role as an advanced practice nursing role. A praxis framework permeates all aspects of the acute care nurse practitioner's practice. Praxis influences how relationships are structured with patients, families and colleagues in the work setting. Decision‐makers at different levels need to recognize the contribution of praxis in the full development of the acute care nurse practitioner role. Different strategies can be used by educators to assist students and practitioners to develop a praxis framework. (shrink)

Main description: Untersucht wird das Spannungsverhältnis zwischen einer Theorie der Interpretation, wie sie von den Dialogfiguren vorgetragen wird, und der Praxis der Dichterauslegung, die in den fingierten Gesprächen von Platon inszeniert wird. Methodisch einer historisch reflektierten Hermeneutik des Dialogs verpflichtet, gewinnt die Analyse neue Einsichten zu Platons literarischem und philosophischem Selbstverständnis.

_Autonome Praxis und intelligible Welt_ provides a reconstruction of Kant’s theory of freedom including the concept of transcendental-practical freedom as a specific type of action based on principles and reasons.

This paper focuses on the nature of philosophy and its practices in Africa in the face of development challenges facing the continent. Philosophy in African has been seen as a tool for the search for meaning and a means for assuaging our existential predicaments. But central to the temper of recent philosophy inAfrica is the search for praxis, which somewhat limits philosophy to only a means of assuaging existential predicaments. This quest for praxis is destroying some aspects of (...) philosophy, which are equally important, that is analysis and theorizing. This is a major problem because the philosophy that emerges out of the urgency for praxis, without consideration for analysis and theory, is bereft of that rigorous criticality which arises from a thoroughgoing analysis and theorizing. This paper using the philosophical tools of analysis and criticism is asking for a return to rigorous philosophy through the analysis of concepts and theorizing. This paper submits that it is only through the process of analysis and theorizing that concepts are better understood and then placed at the service of developmentinitiatives in Africa, such that a model of integral development will emerge. A model based on certain considerations for context, culture and history. (shrink)

The works of György Márkus and Hannah Arendt represent two irreconcilable tendencies of contemporary radical philosophy. Whereas Márkus’s critical theory of culture actively refrains from attributing metaphysical significance to its heuristic concepts and the mutable practices they contingently designate, Arendt’s phenomenological methodology attempts to elucidate the constitution of the modern world in order to evince the ontological significance of the political. Due to the inimical nature of their respective projects, Márkus’s writings largely consign its references to Arendt to marginalia. In (...) this article, I consider the exception by taking as my point of departure Márkus’s only substantive comments about Arendt in ‘Beyond the Dichotomy: Poiesis and Praxis’. From a culturological perspective, I then reconstruct the ambivalent conceptions tacitly inhering in Arendt’s principal accounts of culture. In doing so, I reaffirm that Arendt denigrates poiesis, but also show that she regards culture and cultural reception as derivative to the political and praxis. The purpose of this exposition is not to resolve the dispute in one or the other direction, but to render perspicuous the fundamental choice evident in their opposition. (shrink)

ZusammenfassungZur aristotelischen Unterscheidung von Herstellen und Handeln (Poiesis und Praxis) gibt es zwei konkurrierende Interpretationen: nach der einen betrifft der Unterschied zwei verschiedene Aspekte an Handlungen, nach der anderen verschiedene Typen von Handlungen. Für eine Entscheidung dieser Frage sind systematische und exegetische Gesichtspunkte zu trennen: zwar bietet die aristotelische Textbasis Belege für beide Seiten, allerdings zeigt die systematische Untersuchung, dass eine zwei-Typen-Lesart sachlich verfehlt ist. Handlungen lassen sich nicht sinnvoll unterteilen in solche, die ihr Ziel lediglich außer sich, aber (...) kein Ziel in sich haben und umgekehrt. Stattdessen sind sie notwendig von einer doppelten Zielsetzung geleitet, bei welcher der Vollzug der Handlung in deren Vollendung münden soll. (shrink)

The analysis of difference and identity questions brought Iris Marion Young to develop a metaphor of collective identity, the city, which included the diversity that characterizes all human groups. This article honors Iris Marion Young by challenging the question of identity in contemporary feminism and social sciences. María Martínez González argues that we need new identity and collective identity metaphors in order to understand the complexity of contemporary feminist praxis.

The analysis of difference and identity questions brought Iris Marion Young to develop a metaphor of collective identity, the city, which included the diversity that characterizes all human groups. This article honors Iris Marion Young by challenging the question of identity in contemporary feminism and social sciences. María Martínez González argues that we need new identity and collective identity metaphors in order to understand the complexity of contemporary feminist praxis.

Presented as a “speculative manual on pedagogy,” this article seeks to provide praxis to Spivak’s Aesthetic Education in the Era of Globalization using Arundhati Roy’s The God of Small Things as a reading in Philippine schools. Its aim is to envision pedagogical ways in which a foreign literary text is introduced into a culturally distant setting, thereby prompting educators – the “supposed trainers of the mind” – to resolve: How does one educate aesthetically? How do we imagine the performance (...) of aesthetic education in local classrooms? In demonstrating a theory and its form, the paper first explores Spivak’s conception of aesthetic education and then adapts it in a specific case: in Philippine classrooms where learners are confronted by a literary work of the Other – particularly, Arundhati Roy’s The God of Small Things. Aesthetic education, as a theoretic idea, is visualized and imaginatively performed through its capacity to realize an “epistemic revolution” happening in local classrooms worldwide. (shrink)

The primary question addressed in this article is how to understand and produce praxis development in the complex and contentious field of street communities of young marginalized men, an area highlighted almost on a daily basis in the Danish media under headlines with terms such as ‘foreigner problems’, ‘ghetto problems’, ‘gang conflicts’ and ‘gang war’. Since 2009, activists and professionals related to this field have gathered at Grundtvigs Højskole where they initiated and inspired community building activities in relation to (...) the recent gang conflicts in the Copenhagen area of Denmark. The article explores these practices and changes, including some of the communal initiatives arising in response to the escalating gang conflicts. The conflict and community building activities are contextualized in terms of broader tendencies and changes in Danish society, from enduring struggles with ethnic othering of young minority men since the late 1990s, to other societal changes escalating ‘gang-conflicts’ to ‘gang-war’. The article examines how these changes produce new dynamics, tensions and dimensions of binary thinking, which in turn creates new dilemmas in the everyday lives of the people involved in social work practice, community building activities and praxis research. (shrink)

Sind die Menschenrechte primär Ausdruck einer politischen Praxis und die Idee der Menschenrechte eine Art „Überbau“, den die Praxis epiphänomenal hervorbringt? Oder ist die Praxis der Menschenrechte das Ergebnis der Verwirklichung einer normativen Idee, die unabhängig von ihr existiert? Ist die Idee der Menschenrechte die Bedingung dafür, dass es die Praxis der Menschenrechte geben kann? Oder gibt es einen Vorrang der Praxis vor der Idee? In meinem Aufsatz argumentiere ich für zwei These: 1. These: Menschenrechte (...) sind prinzipiell unabhängig von jeder bestehenden rechtlichpolitischen Praxis und sind zugleich untrennbar an bestimmte rechtlich-politische Praktiken geknüpft. Darin besteht der konstitutive Widerspruch der Menschenrechte. 2. These: Aus diesem Widerspruch folgt nicht, dass wir aufhören sollten über Menschenrechte nachzudenken und eine Politik der Menschenrechte anzustreben. Der Widerspruch hat keine lähmende Wirkung, sondern ist theoretisch und praktisch produktiv. Um diese Thesen zu plausiblisieren, werde ich zunächst einige Grundzüge von Arendts Diskussion der Menschenrechte rekapitulieren (Abschnitt 2) und ihr Postulat eines den Menschenrechten vorgelagerten „Rechts, Rechte zu haben“ diskutieren (Abschnitt 3). Ausgehend von einer kritischen Diskussion der diskurstheoretischen Weiterentwicklung von Arendts These zu einem „Recht auf Rechtfertigung“ im diskurstheoretischen Konstruktivismus von Seyla Benhabib und Rainer Forst (Abschnitt 4) werde ich einen rechtfertigungstheoretischen Dekonstruktivismus vorstellen, der das Verhältnis von Praxis und Idee der Menschenrechte als produktiven Widerspruch fasst (Abschnitt 5). (shrink)