Interviews with Community Supported Agriculture (CSA) growers in Iowa, a majority of whom are women, shed light on the relationship between gender and CSA as a system of resource management. Growers, male and female alike, are differentiated by care and caring-practices. Care-practices, historically associated with women, place priority on local context and relationships. The concern of these growers for community, nature, land, water, soil, and other resources is manifest in care-motives and care-practices. Their specific mix of motives differs: providing safe (...) and nutritious food, educating self and others, and building relationships with other growers, shareholder-members, and the land. Care-practices include reducing or eliminating chemical usage, encouraging or accepting beneficial insects and wildlife, building soil, and creating resource management partnerships with shareholder members. CSA, viewed through a lens of care, may offer a means of transcending gender stereotypes. (shrink)

Abstract Sankara's philosophy fails definitively at the point where he leaves the human experience??sinning and suffering??unaccounted for. What in each of us, he asks, sins and suffers? Is it the antahkarana, the ?mental organ? giving rise to the series of mental states (buddins) that file by illumined by the atman? Impossible, he says, for the antahkarana by itself is material (jada,) and therefore unconscious (acit). Then is it the ?tman, upon which the antahkarana is superimposed? Inconceivable, he says, for the (...) atman is identical with Brahman, and Brahman is by definition pure bliss?consciousness, as far removed from sin and suffering as can be imagined. Then is the atman in conjunction with the antahkarana?a partnership that Sankara calls the jiva (or soul)?the sinner and sufferer? Yes, he says, as long as you remember that the sin and suffering are ultimately illusory, as illusory as the antahkarana itself. I show why Sankara's answer fails and what the failure implies, then suggest a fruitful way to approach Sankara and teach his philsophy to our students. (shrink)

Many of us, and I am no exception, have been led to assume, almost un-consciously, that Śankara is India's greatest philosopher and that the non-dualist philosophy he consolidated, Advaita Vedānta, is the supreme spiritual philosophy of India, if not of the whole world. Dualist opponents like Madhva, on the other hand, have usually been appreciated very little, if at all. Several of my colleagues think of Madhva as a reactionary, if brilliant, theist whose philosophy best serves as a foil to (...) Śankara's. Madhva, it almost seems, is studied not for his own philosophical virtues but as a means the better to appreciate Śankara's. I believe that we must weigh more carefully the dualist position, particularly its trenchant critique of non-dualism. We may discover in the process that Śankara, whatever else he was – brilliant stylist, mystic par excellence , deft polemicist – was not the originator or consolidator of anything like an internally consistent metaphysics. (shrink)

Contemporary materialist theories purporting to account for experience are seriously flawed, for they fail to accommodate the full range of human experience, especially paranormal experience. Substance Dualism (SD) is re-examined in light of this experience,including telepathy and clairvoyance, mediumship, the near-death experience, and reincarnation cases involving children’s memories. A different kind of materialism postulating degrees of fi neness and vibration—one prefigured by the ancient Stoics and developed hereunder the heading Transcendental Materialism (TM)—is also explored. The inadequacies of both reductive and (...) non-reductive materialism are shown. McGinn, Chalmers, and Searle are given special attention. (shrink)

At a time when mysticism is at last emerging as a respectable field of study for philosophers and religious phenomenologists, we find this new field in considerable disarray. We see, for example, Eliot Deutsch defending as philosophically intelligible and as significant śankara's non-dualistic interpretation of the mystic's experience. 1 There is R. C. Zaehner, on the other hand, labelling śankara's mysticism ‘profane’ and sharply distinguishing it from the fuller, or ‘sacred’, mysticism of the theist. 2 A third modern-day interpreter, W. (...) T. Stace, finds both the ‘monism’ of śankara and the dualism of the theist inadequate and proposes ‘pantheism’ as the most plausible interpretation of the mystic's experience. 3 Still another interpreter, Ben-Ami Scharfstein, rejects, as did Bertrand Russell much earlier, 4 every metaphysical claim put forward by the mystic; any such claim, be it monist, pantheist, or dualist, is but an ‘ontological fairy tale’. 5. (shrink)

This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

An ongoing debate in affective science concerns whether certain discrete, “basic” emotions have evolutionarily based signals that are easily, universally, and innatel...

The process by which emotion concepts are learned is largely unexplored. Hoemann, Devlin, and Barrett and Shablack, Stein, and Lindquist argue that emotion concepts are learned throug...

The neural basis of progress monitoring has received relatively little attention compared to other sub-processes that are involved in goal directed behavior such as motor control and response inhibition. Studies of error-monitoring have identified the dorsal anterior cingulate cortex (dACC) as a structure that is sensitive to conflict detection, and triggers corrective action. However, monitoring goal progress involves monitoring correct as well as erroneous events over a period of time. In the present research, 20 healthy participants underwent fMRI while playing (...) a game that involved monitoring progress towards either a numerical or a visuo-spatial target. The findings confirmed the role of the dACC in detecting situations in which the current state may conflict with the desired state, but also revealed activations in the frontal and parietal regions, pointing to the involvement of processes such as attention and working memory in monitoring progress over time. In addition, activation of the cuneus was associated with monitoring progress towards a specific target presented in the visual modality. This is the first time that activation in this region has been linked to higher-order processing of goal-relevant information, rather than low-level anticipation of visual stimuli. Taken together, these findings identify the neural substrates involved in monitoring progress over time, and how these extend beyond activations observed in conflict and error monitoring. (shrink)

Le monde occidental s'interroge aujourd'hui sur la passion de la mort qui pousse de jeunes terroristes au suicide et au crime. Le présent essai traite d'une autre fascination, non moins troublante : celle qui travaille sourdement les grands textes de notre modernité. Après Alexandre Kojève, l'écriture de Georges Bataille, de Maurice Blanchot, de Jacques Derrida ou de Jacques Lacan, laisse transparaître un lyrisme de la destruction, un engouement pour l'abîme, qu'il faut savoir reconnaître sous la rigueur de la pensée. D'où (...) vient cette esthétique du malheur? Quels enjeux recouvre-t-elle? Au fil d'une minutieuse lecture, l'auteur s'attache à dénuder un complexe de valeurs et d'affects qui remontent aux origines symboliques de notre civilisation. On entrevoit peu à peu que cette revendication de la mort pourrait bien n'être que le signe inversé de la grande protestation humaine, de sa soif d'infini et de son désir d'être. Betty Rojtman, née à Paris, a dirigé le département de littérature française à l'université hébraïque de Jérusalem. Elle situe sa recherche au carrefour de la pensée contemporaine et de l'exégèse juive traditionnelle. Parmi ses publications : Feu noir sur feu blanc. Essai sur l'herméneutique juive (1986); Une grave distraction (préface de Paul Ricoeur, 1991) ; Une rencontre improbable (2002) et Moïse, prophète des nostalgies (2007). (shrink)

Introduction, by J. D. Bettis.--An introduction to phenomenology: What is phenomenology? by M. Merleau-Ponty.--The phenomenology of religion: The meaning of religion, by W. B. Kristensen.--A naturalistic description: Religion in essence and manifestation, by G. van der Leeuw.--A supernaturalistic description: Approaches to God, by J. Maritain.--A projective description: The essence of Christianity, by L. Feuerbach.--Religion as a faculty: On religion, by F. Schleiermacher. The Christian faith, by F. Schleiermacher.--Religion as a dimension: Religion as a dimension in man's spiritual life, by P. (...) Tillich.--Religion as a social function: Magic, science, and religion, by B. Malinowski.--Religion as structure and archetype: The sacred and the profane, by M. Eliade.--Religion as encounter: I and thou, by M. Buber. (shrink)

A Bilingual International Conference on the History and Actuality of the Polish Contribution, from the Lvov-Warsaw school to phenomenology, to Twentieth Century Philosophy. Colloque international bilingue portant sur l'histoire et l'actualité de la contribution polonaise, de l'école de Lvov-Varsovie à la phénoménologie, à la philosophie du vingtième siècle.

Dans la dernière partie de son livre sur L’Homme Moïse et la religion monothéiste1, alors qu’il cherche à fonder l’analogie entre les mécanismes des névroses et le développement du sentiment religieux, Freud rappelle de façon schématique les grandes étapes du circuit des pulsions : en dépit de son refoulement par le moi, qui se refuse à la satisfaire, la revendication pulsionnelle..

Les théories de la littérature nous ont accoutumés à saluer le signe dans son opacité. L’écriture poétique, où se concentre pour la sensibilité moderne la question même du langage, pose de manière emblématique « l’ambiguïté toute pure »1 de ses symboles et l’autonomie de ses formes signifiantes. Essentiellement intraduisible, le texte poétique résiste2 à l’interprétation..

These essays apply influential, pathbreaking psychological studies about women's lives to literature. In their analyses of fictional portraits, contributors both challenge and confirm psychological theories about female identity, about 'connection/separation' as developmental catalysts, and about the impact of gender on 'voice,' moral decision-making, and epistemology in relation to classical and contemporary literary texts, written by both women and men.

This paper explores the complex relationship between the plant evolutionist G. Ledyard Stebbins and the animal evolutionist Theodosius Dobzhansky. The manner in which the plant evolution was brought into line, synthesized, or rendered consistent with the understanding of animal evolution (and especially insect evolution) is explored, especially as it culminated with the publication of Stebbins's 1950 book Variation and Evolution in Plants. The paper explores the multi-directional traffic of influence between Stebbins and Dobzhansky, but also their social and professional networks (...) that linked plant evolutionists like Stebbins with Edgar Anderson, Carl Epling, and the 'Carnegie team' of Jens Clausen, David Keck, and William Hiesey with collaborators on the animal side like I. Michael Lerner, Sewall Wright and L.C. Dunn and other 'architects' of the synthesis like Ernst Mayr, Julian Huxley and George Gaylord Simpson. The compatibility in training, work styles, methodologies, goals, field sites, levels of analysis, and even choice of organismic systems is explored between Stebbins and Dobzhansky. Finally, the extent to which coevolution between plants and insects is reflected in the relationship is explored, as is the power dynamic in the relationship between two of the most visible figures associated with the evolutionary synthesis. (shrink)

The legacy of Nisbett and Wilson’s classic article, Telling More Than We Can Know: Verbal Reports on Mental Processes , is mixed. It is perhaps the most cited article in the recent history of consciousness studies, yet no empirical research program currently exists that continues the work presented in the article. To remedy this, we have introduced an experimental paradigm we call choice blindness [Johansson, P., Hall, L., Sikström, S., & Olsson, A. . Failure to detect mismatches between intention and (...) outcome in a simple decision task. Science, 310, 116–119.]. In the choice blindness paradigm participants fail to notice mismatches between their intended choice and the outcome they are presented with, while nevertheless offering introspectively derived reasons for why they chose the way they did. In this article, we use word-frequency and latent semantic analysis to investigate a corpus of introspective reports collected within the choice blindness paradigm. We contrast the introspective reasons given in non-manipulated vs. manipulated trials, but find very few differences between these two groups of reports. (shrink)

The aim of this paper is to investigate a Curry-Howard interpretation of the intersection and union type inference system for Combinatory Logic. Types are interpreted as formulas of a Hilbert-style logic L, which turns out to be an extension of the intuitionistic logic with respect to provable disjunctive formulas (because of new equivalence relations on formulas), while the implicational-conjunctive fragment of L is still a fragment of intuitionistic logic. Moreover, typable terms are translated in a typed version, so that --typed (...) combinatory logic terms are proved to completely codify the associated logical proofs. (shrink)

Contexte : Dans les systèmes de santé universitaires complexes, les projets d’amélioration de la qualité (AQ) destinés à améliorer les soins et l’apprentissage prolifèrent, mais il existe des différences considérables quant à la manière dont ces projets sont supervisés sur le plan éthique, voire même s’ils le sont. À la suite d’un volume élevé de projets soumis à l’un de nos comités d’éthique de la recherche (CER), mais considérés comme n’étant pas de la recherche et donc non éligibles à un (...) examen, des questions ont commencé à se poser au sein de notre organisation sur la manière dont les dimensions éthiques des projets d’AQ pourraient être évaluées et sur les approbations institutionnelles qui pourraient être nécessaires pour garantir la conformité avec les normes émergentes. Méthodes : Une enquête environnementale à méthodes mixtes a conduit à une analyse quantitative rétrospective des projets d’AQ de notre organisation, associée à des consultations qualitatives approfondies avec le personnel, les médecins et les apprenants de l’ensemble de notre réseau de santé. Les exemptions de CER ont été analysées à l’aide de diagrammes d’exécution afin d’évaluer les volumes de base des projets d’AQ, et des analyses thématiques ont été menées sur les notes de terrain de 133 consultations avec les parties prenantes. Résultats : Au cours d’une période de 34 mois, 117 lettres d’exemption du CER ont été émises pour des projets d’AQ. Les consultations ont mis en évidence la nécessité d’un processus d’évaluation éthique clairement défini pour les projets d’AQ, de structures de gouvernance appropriées et de possibilités d’identifier et d’atténuer les risques. Les personnes interrogées ont également évoqué l’impératif éthique de mener des initiatives d’AQ. Le présent document explique comment ces thèmes ont contribué à l’élaboration et à la mise en place de notre comité d’examen de l’amélioration de la qualité (CEAQ). Conclusion : Depuis 2020, plus de 840 projets ont été examinés par notre CEAQ, dans le but d’atténuer les risques pour les patients, le personnel et les équipes de projet d’AQ dans l’ensemble de l’UHN. (shrink)

Even though the past few years have witnessed an increased interest in Emilio Betti’s thought, there are still important aspects of his work that need to be investigated, including his hermeneutics of art. Brief references to it have been made, but there have been only tentative attempts to identify a comprehensive aesthetic approach in Betti’s work. Of great relevance in this context is the one text where Betti’s hermeneutics has been interpellated in relation to historic and artistic interpretation, that is, (...) a 1965 essay by Hans Sedlmayr, the renowned art historian of the “New Viennese School.” In the vast corpus of Sedlmayr’s works, this is the only text where Betti is mentioned. However, in this essay the references to the theory of the Italian jurist and philosopher are so numerous as to reveal him to be Sedlmayr’s privileged interlocutor. Betti, too, was an attentive reader of Sedlmayr. He even includes the Austrian scholar among the thinkers who were for him a “source of productive inspiration.” The profound impact of this inspiration may be gauged most particularly in Betti’s reflections on modern art in his General Theory of Interpretation. The present volume focuses on the long-distance dialogue that Betti and Sedlmayr established independently from each other, a dialogue that has previously gone unnoticed. The author, Luca Vargiu ([email protected]), reconstructs this dual, reciprocal reading, reevaluating the contributions of Betti and Sedlmayr to the lively debates in the field of art historical-hermeneutics. (shrink)

Comprensione, spiegazione, interpretazione : attualità della riflessione ermeneutica di Max Weber -- Oggettività dell'interpretazione e forme del comprendere : un'analisi critica dell'ermeneutica di Emilio Betti -- Comprensione dell'essere e linguaggio : Martin Heidegger e i problemi dell'ermeneutica contemporanea -- Esperienza ermeneutica e ontologia linguistica in Hans-Georg Gadamer -- I limiti dell'esperienza ermeneutica -- Il dibattito sull'interpretazione nella filosofia italiana del Novecento -- Traduzione e interpretazione nell'ermeneutica contemporanea -- Ermeneutica e scienze sociali.

L’herméneutique coranique de Fazlur Rahman (1919-1988) repose sur la recherche méthodique du sens objectif du texte. Inspiré par l’herméneutique romantique, telle qu’on peut la trouver chez E. Betti et qui nécessite pour le lecteur d’établir un lien intérieur avec l’esprit de l’auteur, Rahman considère que c’est l’intention divine qui est garante de l’objectivité du sens du Coran. L’empathie avec l’auteur est rendue possible par une conception historique de la révélation, selon laquelle la parole, qui est amenée par un Esprit intérieur (...) et immatériel, passe par le filtre de la conscience prophétique. La méthode historiciste d’interprétation de Rahman, qu’il appelle herméneutique du « double mouvement », repose sur les deux critères d’objectivité que sont le contexte historique de la révélation et la prise en compte de la totalité du livre sacré. Ainsi, l’interprète doit, dans un premier temps, aller à la période de révélation pour, à partir des circonstances particulières, comprendre les finalités objectives du texte, identifiées à l’intention divine. Puis, il doit appliquer ces principes, qui sont moraux et non juridiques, au présent en s’éloignant du sens littéral. Rahman illustre son propos en essayant de montrer que le souci de l’intention divine permet de voir que le Coran s’oppose à la polygamie et à l’esclavage, qui vont contre le principe moral d’une société juste et égalitaire. (shrink)

L'auteur propose une doctrine de la méthode interprétative qui entend se démarquer tant de l'herméneutique de Gadamer que de celle de Betti.

L’herméneutique coranique de Fazlur Rahman (1919-1988) repose sur la recherche méthodique du sens objectif du texte. Inspiré par l’herméneutique romantique, telle qu’on peut la trouver chez E. Betti et qui nécessite pour le lecteur d’établir un lien intérieur avec l’esprit de l’auteur, Rahman considère que c’est l’intention divine qui est garante de l’objectivité du sens du Coran. L’empathie avec l’auteur est rendue possible par une conception historique de la révélation, selon laquelle la parole, qui est amenée par un Esprit intérieur (...) et immatériel, passe par le filtre de la conscience prophétique. La méthode historiciste d’interprétation de Rahman, qu’il appelle herméneutique du « double mouvement », repose sur les deux critères d’objectivité que sont le contexte historique de la révélation et la prise en compte de la totalité du livre sacré. Ainsi, l’interprète doit, dans un premier temps, aller à la période de révélation pour, à partir des circonstances particulières, comprendre les finalités objectives du texte, identifiées à l’intention divine. Puis, il doit appliquer ces principes, qui sont moraux et non juridiques, au présent en s’éloignant du sens littéral. Rahman illustre son propos en essayant de montrer que le souci de l’intention divine permet de voir que le Coran s’oppose à la polygamie et à l’esclavage, qui vont contre le principe moral d’une société juste et égalitaire. (shrink)

This volume, modeled after those published in The Library of Living Philosophers, attempts to provide a coherent statement of the work of Abraham Edel in moral and political theory, and on the impact of his work on such diverse areas as education, law, and social science. The methodological element of Edel's work is to see ethical and social theory in the full context of human life; specifically how twentieth-century modes of analysis impact classical concerns about right and wrong, good and (...) evil. The volume is tightly integrated from start to finish, and has the benefit of Edel's thoughtful and thoroughgoing response to critics. In short, while this work is a tribute to the work of a scholar, it aims to serve as a basic guide through the labyrinthian world of contemporary ethical theory and social practice. Contents: Beryl Harold Levy, "Reflective Culture as Philosophy of Law"; Betty A. Sichel, "Abraham Edel's Contribution to Philosophy of Education"; Gerald E. Myers, "Person and Personality--and Respect for Both"; Mihailo Markovic, "Abraham Edel on the Method of Ethical Theory"; Helen Block Lewis, "Consequences for Ethical Theory of a Focus on the Psychology of Shame and Guilt"; Edmund L. Pincoffs, "Ethics as an Explanatory Undertaking"; Standish Thayer, "The Network of Concepts: A New View of Aristotle"; Mortimer R. Kadish, "Abraham Edel and the Dream of Science"; Michael Levin, "Reflections on Non-Cognitivism"; Ralph W. Sleeper, "Naturalizing Legal Positivism"; Irving Louis Horowitz, "The Political Philosophy of Abraham Edel"; Finbarr W. O'Connor, "Network Analysis in Ethics"; Elizabeth Flower, "A Moral Agenda for Ethical Theory"; Abraham Edel, "Responses to Critics"; "An Edel Bibliography.". (shrink)