La Educación para la Justicia Global es una propuesta educativa crítica y transformadora impulsada por la Federación de entidades de Justicia global catalana, aunque es un enfoque extendido su marco conceptual está poco desarrollado. El objetivo del artículo es definir criterios temáticos/metodológicos que permitan identificar y caracterizar las prácticas educativas de justicia global. La metodología corresponde a un proceso de sistematización y organización de las experiencias de las entidades utilizando entrevistas cualitativas, focus-group y análisis documental. Los resultados muestran seis ejes (...) temáticos y cinco criterios teóricos/metodológicos que pueden ilustrar y orientar a quienes deseen conocer o adoptar el enfoque. (shrink)

IntroductionRheumatologists are the primary healthcare professionals responsible for patients with rheumatic diseases and should acquire medical ethical competencies, such as the informed consent process (ICP). The objective clinical structured examination is a valuable tool for assessing clinical competencies. We report the performance of 90 rheumatologist trainees participating in a station designed to evaluate the ICP during the 2018 and 2019 national accreditations.MethodsThe station was validated and represented a medical encounter in which the rheumatologist informed a patient with systemic lupus erythematosus (...) with clinically active nephritis about renal biopsy. A trained patient–actor and an evaluator were instructed to assess ICP skills (with a focus on kidney biopsy benefits, how the biopsy is done and potential complications) in obtaining formal informed consent, delivering bad news and overall communication with patients. The evaluator used a tailored checklist and form.ResultsCandidate performance varied with ICP content and was superior for potential benefit information (achieved by 98.9% of the candidates) but significantly reduced for potential complications (37.8%) and biopsy description (42.2%). Only 17.8% of the candidates mentioned the legal perspective of ICP. Death (as a potential complication) was omitted by the majority of the candidates (93.3%); after the patient–actor challenged candidates, only 57.1% of them gave a clear and positive answer. Evaluators frequently rated candidate communications skills as superior (≥80%), but ≥1 negative aspect was identified in 69% of the candidates.ConclusionsEthical competencies are mandatory for professional rheumatologists. It seems necessary to include an ethics competency framework in the curriculum throughout the rheumatology residency. (shrink)

Categories We Live By makes several claims about Judith Butler's Gender Trouble which Butler seeks to contest, while remaining in fundamental agreement with most of the conclusions in Asta Sveinsdottir's book. At issue is whether or not performativity can rightly be restricted to what is called an exercitive in J. L. Austin's sense, whether Butler is a radical constructivist or a qualified one, and whether unauthorized speech acts have a power to bring a reality into being that is different (...) from those authorized by legal regimes. Along the way, Butler suggest that establishing facts takes place within variable historical schemes and that this argument is neither a denial or facts nor of materiality. Finally, an individualist idea of freedom is subject to criticism in order to make way for an historically constrained freedom, collective in nature. (shrink)

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a "critical vitalism" as a (...) way of allowing the hardship of the unlivable to reveal what is vital for us. For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, "more than living." To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it. Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler's and Worms's ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them. While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic. The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today's Left. (shrink)

The UK Government's Higher Education (Freedom of Speech) Bill is currently progressing through Parliament. The bill is designed to strengthen free speech and academic freedom in higher education, in response to what former Education Secretary Gavin Williamson describes as ‘the rise of intolerance and cancel culture upon our campuses’. But is there really a crisis of academic freedom in British universities?To see that there is, say Judith Suissa and Alice Sullivan, we need only look at the contemporary reality of (...) suppression of debate on sex and gender. The evidence they catalogue of suppression of research, of blacklisting, harassment and smear campaigns, of no-platforming, disinvitations and shutting down of events, is incontrovertible. The recent experience of scholars and students wishing to discuss the material reality and political salience of sex makes complacency about academic freedom a luxury we cannot afford.Suissa and Sullivan set out a powerful argument for the role of academic freedom in pursuing truth within the academy and developing democracy beyond it. They effectively counter attempts to narrow the scope of academic freedom so as to render it compatible with no-platforming. And they lay out a series of practical steps administrators can take to ensure that universities are places where an expansive and pluralistic intellectual climate prevails.This is a timely and compelling intervention in a vexed but urgent public debate. For their clear-sighted diagnosis of where and how academic freedom has been eroded in our universities, and for their judicious account of what must be done to rebuild it, Suissa and Sullivan deserve a wide and attentive hearing. (shrink)

In _Cognitive Kin, Moral Strangers?_, Judith Benz-Schwarzburg investigates whether non-human animals share complex socio-cognitive abilities like culture, language and theory of mind with humans. She questions our supposedly human uniqueness and explores how cognitive kinship matters for animal ethics.

Chronic pain is a common disorder with enormous sociomedical importance. A major part of primary and secondary costs of illness is caused by the various pain syndromes. Nociception – the sensory perception of a painful stimulus – is a complex process relying on an intricate system of anatomical, neurophysiological and biochemical networks. This applies even more so to pain – the state of experiencing a nociceptive event, of interpreting it in terms of meaning for the affected individual and of suffering (...) a range of emotions it elicits. This intricacy renders it obvious, that the empirical medical sciences alone cannot explain all aspects of pain. Hence, it has also become a focus of phenomenological research. One aspect of these investigations is the interaction of pain and the perception of the lived body’s spatiality. The focus of this article will build on these concepts to develop a construct of the alteration of temporality caused by chronic pain and the effects this spells out for the affected subject. To this end, I will primarily draw on Merleau-Ponty’s ideas of the lived body as well as on theories of enactivism and embodiment. I will also point out parallels to neuroscientific data, thereby demonstrating the proximity of phenomenology and neuroscience. A possible partial solution to the pain dilemma may be derived from psychology: techniques relying on cognitive behavioural intervention, awareness training, and existential analysis may provide alleviation to patients suffering from chronic pain. (shrink)

Higher education, a key driver of women’s empowerment, is still segregated by gender across the world. Agricultural higher education is a field that is male-dominated, even though internationally women play a large role in agricultural production. The purpose of this study was to understand the experience, including challenges and coping strategies, of women from 10 Latin American countries attending an agricultural university in Latin America. The participants were 28 women students with a mean age of 20.9 ± 1.8 years. Following (...) informed consent and assurance of confidentiality, four focus group sessions (one for each year of study with a mean duration of 81 min) were conducted in Spanish. The central question was, “what has been your experience at the university?” Sessions were recorded and transcribed. Thematic coding was performed independently by two teams of researchers (from Latin America and North America), with the resulting schemas combined through mutual discussion. Member checking, auditing, and reflexivity contributed to trustworthiness of the process. Students reported that the personal qualities needed for success included determination, persistence, and self-efficacy. Many described an empowerment process, including increased discipline and self-efficacy from the first to fourth year of study. University life encompassed six themes: university structure and discipline (part of the exosystem), two supportive microsystems (friends and classmates and institutional support) as well as three challenges (academics, peers, and machismo). Cultural influences instantiated in students’ daily experiences included familism, machismo, and religious faith. Students anticipated futures involving further education and contributions to society. We conclude that higher education in agriculture can serve as an effective means of empowering women to feed the world. (shrink)

This article attends to “questionnaires” in linguistic fieldwork defined by the inclusion of sensory stimuli. It shows that such non-verbal protocols have been used to help elucidate and compare semantic content, which has generally been subordinated to formal analysis in the history of linguistics. To explain and exemplify this relationship, I target the color questionnaire developed by Hugo Magnus, which included ten standardized color chips and a long list of interview questions on language use. Magnus’s questionnaire (Fragebogen) decoupled perception and (...) denotation in its day, though similar protocols have recently been employed to restore the connection between meaning and form. (shrink)

This paper focuses on one aspect of Weil's philosophy of labor, which has not been studied until now: the problem of boredom. In a 1938 article, she defines boredom as the main source of suffering for factory-workers. But shouldn't boredom rather occur during leisure-time, when one has nothing to do? In fact, factory work can lead to boredom, despite its frenetic rhythm and the deep concentration it implies. According Weil, boredom in factory has two main causes: monotony, and the fact (...) that, while working, the workers lose the control over their own time. This correlation of boredom with certain conditions of work is nowadays still relevant, and it concerns modern life not only in the working sphere. It implies a critical approach to the conditions of production in the capitalist era. But it also helps to describe the paradoxical state in which, while being active, one suffers from weariness. At last, it shows the relevance of an exploration of the various aspects of modern alienation through the problematic of time. The interest in the problem of boredom therefore allows to explore two complementary sides of Weil's thought: materialism and religious inspiration. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

Background Prison creates philosophical needs due to the exceptionality of the situation. This study explores how philosophy can meet these needs by focusing on three aspects: critical thinking, personal relationships and the government of passions. It builds on similar interventions in several countries and is proposed as a research that bypasses some limitations of previous projects in prisons.Method Following the participation of 81 inmates in 22 philosophical sessions over six months, the results of both interventions were analyzed using mixed methods, (...) as well as a pretest posttest design with a control group. Specifically, Webster’s Self Assessed Wisdom Scale, a questionnaire and an interview with four participants were used. These methods were triangulated in order to obtain data from the various methodologies and to improve the validity and reliability of the results.Results It was demonstrated that the experimental group showed significant progress in relation to the categories “openness”, “humor” and “emotion regulation”. Participants also showed a progression in categories related to the project’s goals. These results allow for a description of the categories that explain in what sense philosophy can act in the context of imprisonment.Conclusions This study demonstrates, on the one hand, how philosophy workshops involve outcomes linked to cognitive, affective and relational aspects. Furthermore, it provides evidence to confirm previous studies and interventions that are more modest in their results and use less rigorous scientific methodologies. (shrink)

Based on a theoretical model of the mood-cognition interface, the prediction is derived and tested empirically that positive mood enhances constructive memory biases. After reading an ambiguous personality description, participants received a positive or negative mood treatment employing different films. Within each mood group, half of the participants were then questioned about the applicability of either desirable or undesirable personality traits to the target person. This questioning treatment was predicted to bias subsequent impression judgements in the evaluative direction of the (...) questioned attributes. As earlier research had shown that such a bias is stronger for negative than positive attributes (presumably because of the higher diagnosticity of negative attributes), a non-trivial test of the sup posed mood effect was possible. Positive mood should enhance constructive effects, but this should be most apparent for negative attributes. The empirical findings lend support to these predictions. Positive mood subjects' impression judgements were biased by the prior questioning even when they did not find the questioned attributes to be particularly applicable to the target person. By contrast, negative mood subjects' judgements were more consistent with their responses to the prior questioning and did not exhibit a constructive bias. (shrink)

State Violence, Coalitions, Subjects After a consideration of the reception of her work in France , Judith Butler assesses the political contribution of queer movements and minority struggles. She addresses the need for the left to reappropriate the forthright critique of the State and its violence and to examine the way minorities are produced. To do so, her analysis starts from the question of immigrant persons. She highlights the issues and the difficulties which are involved, if there is to (...) be a productive critique of the State, the aim of which is to contest it. As part of a dynamic political perspective, she proposes the creation of coalitions. She outlines the main lines of such a coalition, its dynamics and singularities, its articulation with the subject, but also its limits. In conclusion, she examines the issue of revolution and her relation to Marxist thought, indicating the outlines of her current thinking. (shrink)

This article draws on the results of an inductive qualitative study on the microdynamics of framing corporate community involvement. Insight is provided into these dynamics by using the metaphor of a social movement and drawing on that literature’s framing perspective. Based on accounts of diverse organizational members, we identify several double edges in framing CCI as a strategic issue, and we develop a model that helps to understand why and how strategizing CCI may be controversial.

In lieu of an abstract, here is a brief excerpt of the content:Betrayal's FelicityJudith Butler (bio)In translation, there is always the question of fidelity and betrayal, and even Benjamin seemed to understand that fidelity, in its literalness, was one dimension of translation, a dimension, he said, that tended to make translations bad. He thought that in addition to literalness, there was the necessity of "license" understood as "the freedom of faithful reproduction." For him, license is not precisely betrayal, but another (...) kind of faithfulness. But from the point of view of fidelity, understood as being bound to the literal text, it may well be that that other order of faithfulness, the one associated with freedom and license, can only be read as betrayal.Barbara Johnson's reflections on translation carry many affective tones derived from this ambiguous scene in which faithfulness quarrels with fidelity. In fact, it is unclear whether translations can ever be other than "bad" or, at least, have some badness in them, since the original has to be crossed, if not partially mutilated, with the emergence of the translation itself. In a way, her inquiry into translation becomes, in Mother Tongues, an occasion in which an array of human emotional predicaments are explored as linguistic predicaments. One can discern in her discussion several ways in which translation operates emotionally: it can constitute a slander, a calmuny, and so an accusation. It can become bound up with a nostalgia for a lost wholeness, and so with a problematic of grief. It can refuse the idealizations of the past, and so, in its de-idealizations, release the present as a field of play; it can work the felicities of the arbitrariness of language, and so sidestep a pathos that might bind one to an elusive original. It also brings up questions of pain and damage, whether reparation is possible, and whether it should even be sought. And finally, it establishes a relationship to damage itself, as necessary, even as the means by which the afterlife of any given text is secured.Johnson introduces her discussion of translation in Mother Tongues by asking whether translation comes after, and is dependent upon, the original. She cites Kafka's The Trial, a book she happened to pick up while thinking about this question. That book begins with the following line: "Someone must have traduced Joseph K., for without having done anything wrong he was arrested one fine morning." Johnson registers her amusement and surprise: "Traduced"? She writes, "This is an English word I see only in lame attempts to translate the Italian traduttore, traditore, or the French traduire, trahir. To translate is to traduce—the betrayal of the original in the process of transmitting it is inherent in translation. In other words, 'traduce' is a bad translation of a pun on the inevitable badness of translations. Joseph K. had been betrayed in exactly the same way" [15].Johnson goes on to remind us that in the German, traduced is translated as verleumdet, implying the idea that this is a false accusation, a calumny, a slander. But Johnson is clear that to have traduced someone conveys something different from "telling lies about" someone. If the text were to read, "someone had been telling lies about Josef K.," then it would follow that there is a truth that could and should be told about him, a truth that is not being told, a truth that would, in fact, exonerate him. Traduce, however, does not allow us to set up that opposition between truth and falsehood. If the translation had read (as some do), "someone had been telling lies about him," then, according to Johnson, the translator would be "making more sense of the arrest, [and] [End Page 82] destroying its senselessness" [16]. It seems clear that someone has said something damaging about Josef K., and this damaging sort of saying is conveyed not only by the word traduced, but by the resonance that traduce maintains with translation itself. Thus Johnson writes, "only translation can betray without necessarily instating the polarity from which it deviates" [16]. The point here is not that translation must betray to communicate well, but that "the act of arresting Joseph K. cannot be better figured than by translation" [16... (shrink)

Although testing for substance abuse can be intrusive, inaccurate, and ineffective at ferreting out those who are a threat to others, it can be morally justified in certain carefully circumscribed cases.

Unionization in the Academy presents an authoritative, balanced, and comprehensive treatment of academic unions—their history, purpose, and the conflicts they cause.

Following the February Revolution in 1848, working-class women as well as men attempted to hold the government to its promise of the right to work, through street demonstrations, individual and collective demands for work, and participation in the national workshops that had been established in an attempt to address the problem of unemployment in the capital. In the process, these activists articulated what scholars have labelled as a democratic socialist vision of republicanism. In June of 1848, women participated in the (...) insurrection that sought to defend the vision of a social republic. While the republicanism of working-class men and bourgeois women such as George Sand has been examined, studies of working-class women in the first half of the nineteenth century have to this point focused on the romantic socialist influences that shaped their activities, in particular the Saint-Simonian movement. Drawing primarily on individual letters, police interrogations and newspaper reports, a vision of republicanism emerges that includes the ability for women to sustain their families through waged as well as household labour. This concept of republican virtue based itself not in suffrage but in women's capacity to act as both producers and consumers under just and equitable conditions. (shrink)

Previous research suggests that individuals diagnosed with morbid jealousy have jealousy mechanisms that are activated at lower thresholds than individuals with normal jealousy, but that these mechanisms produce behavior that is similar to individuals with normal jealousy. We extended previous research documenting these similarities by investigating sex differences in partner-directed violence committed by individuals diagnosed with morbid jealousy. The results support some of our predictions. For example, a greater percentage of men than women diagnosed with morbid jealousy used physical violence, (...) attempted to kill, and actually killed their partners, and used their hands rather than an object to kill their partners. These results replicate results generated for individuals with normal jealousy. Discussion addresses implications of the current research and highlights directions for future research on the psychology of morbid jealousy. (shrink)

According to usage‐based approaches to language acquisition, linguistic knowledge is represented in the form of constructions—form‐meaning pairings—at multiple levels of abstraction and complexity. The emergence of syntactic knowledge is assumed to be a result of the gradual abstraction of lexically specific and item‐based linguistic knowledge. In this article, we explore how the gradual emergence of a network consisting of constructions at varying degrees of complexity can be modeled computationally. Linguistic knowledge is learned by observing natural language utterances in an ambiguous (...) context. To determine meanings of constructions starting from ambiguous contexts, we rely on the principle of cross‐situational learning. While this mechanism has been implemented in several computational models, these models typically focus on learning mappings between words and referents. In contrast, in our model, we show how cross‐situational learning can be applied consistently to learn correspondences between form and meaning beyond such simple correspondences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 140-144 [Access article in PDF] Book Review Culture and Self: Philosophical and Religious Perspectives, East and West Culture and Self: Philosophical and Religious Perspectives, East and West. Edited by Douglas Allen. Boulder, Colorado: Westview Press, 1997.xv + 184 pp. Inspired perhaps by both deconstructive and constructive impulses, this important collection of nine essays undertakes to challenge the notion, common in both Western and Eastern philosophical (...) and religious traditions, that there exists such a thing as an objective, ahistorical, universal "self." At the same time, the volume as a whole makes a case for the value of a notion of the self that takes account of its cultural and historical situatedness. Douglas Allen's introduction succinctly frames the central claim of this project: While an increasing number of scholars, both Eastern and Western, appreciate the importance of the dialectical relationship between self and culture, and the vital role culture plays in determining the nature of the self, notions of the self as unconditioned by culture, or of the self as influenced by cultural factors that are merely superficial, subjective, and illusory, continue to dominate the religious and philosophical thought of both West and East. Thus it is the aim of these essays to undermine the dominance of those notions, in particular by means of a comparative, [End Page 140] cross-cultural methodology that highlights the existence of differing views of the self, thereby calling into question the dominant monolithic understanding.The essays are divided into four sections. The first part, "Multiple Asian and Western Perspectives," contains two essays in which a number of different Asian views are considered, resulting in analyses that are broad rather than deep. Obviously this approach has its limitations: the observations about the various cultural understandings discussed in each of these essays tend to be somewhat lacking in complexity. However, both essays do a creditable job of presenting the cross-cultural resources available to critique the notion of an enduring, true, objective self, free of sociohistorical determinants.Douglas Allen's essay clearly articulates the somewhat narrow understanding of the self against which his and many of the other views contained in this collection are implicitly positioned, characterizing it as post-Cartesian: autonomous, rational, individual, skeptical, and foundational. In spite of frequent references to the dominance within Eastern thought of the notion of an ahistorical, culturally unconditioned self, and in spite of the richness of views on the eternally unchanging nature of the self to be found, for example, in various forms of Hinduism, it is clearly and explicitly a modern,Western view of the self against which Allen wants to argue. His basic claim, then, is that this modern Western view is itself historically and culturally determined and that, moreover, there are pressing philosophical and political reasons for challenging it. In contrast to this post-Cartesian self, Allen offers four alternative conceptions--the self of the Bhagavad Gita, determined by karma and social position; the "no-self" of Buddhism; the Marxist self, constituted by the economic conditions of production within which it finds itself; and the relational self of much modern Western feminist theory--suggesting that these understandings provide richer views of the self by virtue of taking account of the self's location in history and culture.The target of Alan Roland's essay is not the largely philosophical notion of selfhood considered by Allen, although clearly it builds on that notion. Rather, Roland takes up the self ofWestern psychoanalytic theory in order to ask whether, given the Western assumptions upon which it is based, psychoanalysis can be universally valid. He suggests, in the context of a critical reading of several major psychoanalytic studies of Asian cultures, that psychoanalysis in Asia can be found in three predominant guises, each limited in some important way: evolutionism, which posits the individualist self as the goal of psychological development, thereby dismissing the more relational selves of Asian cultures as developmentally inferior; universalism, which argues for a self that is essentially the same across cultural differences, imposing a single analytical standard on widely diverging... (shrink)

Hannah Arendt began her scholarly career with an exploration of Saint Augustine's concept of _caritas_, or neighborly love, written under the direction of Karl Jaspers and the influence of Martin Heidegger. After her German academic life came to a halt in 1933, Arendt carried her dissertation into exile in France, and years later took the same battered and stained copy to New York. During the late 1950s and early 1960s, as she was completing or reworking her most influential studies of (...) political life, Arendt was simultaneously annotating and revising her dissertation on Augustine, amplifying its argument with terms and concepts she was using in her political works of the same period. The disseration became a bridge over which Arendt traveled back and forth between 1929 Heidelberg and 1960s New York, carrying with her Augustine's question about the possibility of social life in an age of rapid political and moral change. In _Love and Saint Augustine_, Joanna Vecchiarelli Scott and Judith Chelius Stark make this important early work accessible for the first time. Here is a completely corrected and revised English translation that incorporates Arendt's own substantial revisions and provides additional notes based on letters, contracts, and other documents as well as the recollections of Arendt's friends and colleagues during her later years. (shrink)

The aim of this article is to explore the merit, feasibility, and possible scope of equality-biased academic research agendas in Latin America. First, it discusses the merits of university research agendas as tools in the fight against inequality. Second, it analyzes the feasibility of defining such research agendas in Latin American public universities, taking into account their long tradition of institutionalized social commitment. Third, it comments on two Uruguayan examples of research programs that may make contributions to the reduction of (...) inequality. Finally, it assesses the possible impact of such programs in the light of inadequacies in Latin American national systems of innovation. (shrink)