Zeami Motokiyo 世阿弥 元清 (1363–1443) gilt als Schöpfer des klassischen Nō-Theaters und war nicht nur ein herausragender Darsteller, sondern auch Autor vieler Stücke, die noch heute aufgeführt werden. Neben diesen Stücken hat Zeami aber auch theoretische Traktate zur Übungspraxis des Nō-Theaters verfasst, die über viele Jahrhunderte hinweg geheim überliefert wurden und als Anweisungen für seine Nachfolger gedacht waren. In diesen Traktaten reflektiert Zeami auf seine Kunst und stellt sie als einen Übungsweg nach buddhistischem Vorbild dar, als eine ästhetische, aber auch (...) spirituelle Praxis, einen Lebensweg (道 dō, michi), der auf die Verkörperung grundlegender Prinzipien abzielt. Im Folgenden möchte ich vor allem anhand dieser theoretischen Schriften nachvollziehen, welche Rolle der Ausdruck „von-selbst-so“ (自然 jinen, chin. zìrán) bzw. „von selbst“ (onozukara), der heutzutage als Übersetzung für den europäischen Natur-Begriff verwendet wird, in Zeamis Konzeption der leiblichen Übungspraxis spielt und dies mit Stellen aus anderen Schriften vergleichen. Zunächst werde ich aber in knapper Weise zurückverfolgen, was leibliche Praxis vor dem Hintergrund des Daoismus und des Zen-Buddhismus im Kontext der japanischen Übungswege bzw. Wegkünste bedeutet. (shrink)

Abstrak: Analisa Wacana Kritis (AWK - Critical Discourse Analysis) dewasa ini menjadi metodologi yang banyak dipakai untuk penelitian di bidang media dan masalah-masalah sosial, budaya dan politik, terutama untuk membongkar bentuk-bentuk dominasi, ketidakadilan, diskriminasi atau ketidakbebasan. Wacana sebagai praksis sosial mencerminkan kehidupan masyarakat yang diwarnai retorika, manipulasi dan penyesatan. Karena itu, AWK mau menganalisis praksis wacana yang mengonstruksi masalah ketidakberesan sosial tersebut dan meneliti bagaimana ideologi dibekukan dalam bahasa agar akhirnya bisa mencairkannya. Menurut penulis, AWK mengandung tiga kelemahan epistemologis yang (...) cukup mendasar: pertama, posisi metodologis yang mendorong agar peneliti memihak kepada korban dan mereka yang membutuhkan perubahan berimplikasi pada kondisi ideologis pendekatan ini. Kedua, pendekatan multidisiplin, tanpa disertai syarat-syarat rigoris dalam penggunaan teori-teori lain, menempatkan derajat keteramalan AWK dipertanyakan. Ketiga, rigoritas ilmiah dianggap tidak ketat karena para pionernya masih menggunakan konsep yang beragam untuk menunjuk fenomen yang sama. Kata-kata Kunci: Wacana, ideologi, teks, intertekstualitas, interdiskursivitas, praksis sosial, konstruksi, keteramalan, rekontekstualisasi, genre dan gaya. Abstract: At present, Critical Discourse Analysis (CDA) is widely used as the preferred methodology for research in domain of media as well as in sociological, cultural and political fields. This method serves as an instrument of deconstruction for injustice, discrimination, abuse of power, and limitation of freedom. Discourse as social praxis reflects the social life embedded by rhetoric, manipulation and misleading. Thus, the task of CDA is to analyze the discourse praxis that constructs social problem and to investigate how ideology has been frozen firmly in language and how to unfrozen it. In my opinion, CDA risks to be trapped in three epistemological weaknesses that consist of, first, the methodological standpoint that encourages reseachers to take a position in favor of the victim or those who need a change, tends to be bound by ideological condition. Second, the need for multidisciplinary approach without requiring rigorous conditions in adopting theoretical references entails the weakness of its predictability. Third, there is a lack of scientific rigorism as indicated by the use of different concepts by the CDA pioneers to point to a similar phenomenon. Keywords: Discourse, ideology, text, intertextuality, interdiscursivity, social praxis, construction, predictability, recontextualization, genre and style. (shrink)

Abstrak: Artikel ini membahas relevansi teknologi dalam diskursus filsafat ilmu. Saya merujuk pada fenomenologi instrumentasi Don Ihde yang berfokus pada pemikiran tentang intensionalitas instrumental. Instrumen bersifat non-netral yang menentukan bagaimana kita menggapai pengetahuan. Menurut Ihde, ilmu menubuh dengan teknologi. Ia berargumen filsafat ilmu mesti mempertimbangkan pentingnya praksis dan instrumentasi alih-alih teoritisasi. Selain itu akan dibahas problem persepsi dalam ilmu dengan berpijak pada pemikiran Ihde tentang hermeneutika material. Dengan hermeneutika ini, kita menyadari bahwa materialitas ilmu bersifat reduktif terhadap kompleksitas dunia inderawi (...) dan bahwa pengetahuan meluas melampaui daya persepsi. Dari problem persepsi dalam ilmu, saya akan menjelaskan hermeneutika instrumen keilmuan sebagai moda pembacaan materialitas ilmu yang meliputi konstruksi teknologis instrumen. Instrumen dijelaskan sebagai bagian integral dari fakta dalam ilmu. Pada bagian akhir akan dibahas realisme fenomenologis ruangsiber dimana instrumen terintegrasi ke dalam ruangsiber. Kata-kata Kunci: Pascafenomenologi, intensionalitas, teknologi, mediasi instrumental, hermeneutika, ruangsiber. Abstract: This article elucidates the relevance of technology in the discourse of philosophy of science. I refer to Don Ihde’s phenomenology of instrumentation that focuses on the idea of instrumental intentionalities. Instrument is defined as non-neutral that determines how we obtain knowledge. According to Ihde, philosophy of science must consider the importance of praxis and instrumentation instead of theoritization. In addition, I will also address the problem of perception in science, realizing that reality tends to be reduced in the materiality of scientific knowledge and that our knowledge always expands beyond sense-perception. From this problem of perception, I elaborate a hermeneutics of scientific instrument based on Ihde’s material hermeneutics. In this hermeneutics, the materiality of scientific knowledge is read through technological construction instrument. Here instrument is categorized as an integral part of scientific fact. I will conclude by describing a phenomenological realism of cyberspace where instrument is integrated into cyberspace. Keywords: Postphenomenology, intentionality, technology, instrumental mediation, hermeneutics, cyberspace. (shrink)

Public health emergencies expose social injustice and health disparities, resulting in calls to address their structural causes once the acute crisis has passed. The COVID-19 pandemic is highlighting and exacerbating global, national, and regional disparities in relation to the benefits and burdens of undertaking critical basic public health mitigation measures such as physical distancing. In the United States, attempts to address the COVID-19 pandemic are complicated by striking racial, economic, and geographic inequities. These synergistic inequities exist in both urban and (...) rural areas but take on a particular character and impact in areas of rural poverty. Rural areas face a diverse set of structural challenges, including inadequate public health, clinical, and other infrastructure and economic precarity, hampering the ability of communities and individuals to implement mitigation measures. Public health ethics demands that personnel address both the tactical, real-time adjustment of typical mitigation tools to improve their effectiveness among the rural poor as well as the strategic, longer-term structural causes of health and social injustice that continue to disadvantage this population. (shrink)

This volume offers insights into a unique philosophical landscape and enriches current Heidegger studies by offering fresh perspectives on his philosophy that are based on the traditions of Arabic and Persian Islamic philosophy.

School-wide positive behavior support is a well-evaluated school approach to promoting a positive school climate and decreasing problem behaviors. Initial implementation is one of the most critical stages of program implementation. In this qualitative study, the initial implementation of SWPBIS in Swedish schools was studied using an implementation model of behavior change as guidance for interviews and analyses. The study makes significant contributions to previous research as little is known of the implementation of SWPBIS in Swedish context. Focus-group interviews were (...) conducted with 59 professionals on implementation teams from nine schools. Themes were extracted according to implementation team members' perceptions and descriptions of how the initial implementation was carried out. The results of this study revealed relevant themes within the three domains of Capability, Opportunity, and Motivation. Core features were found under the themes of knowledge and experience of similar evidence-based programs, process or result orientation, time, manual content, organizational prerequisites, team functioning, implementation leadership, program as a unifying factor, program aligning with staff beliefs, plausible expectations, and emotional reinforcement. Results are discussed in terms of how they can be used in continuing to develop the Swedish model of SWPBIS. Implications regarding implementation in Swedish schools are discussed, as is the applicability of the model of behavior change for studying implementation in schools. (shrink)

Intersubjectivity is one of the most important concepts of the phenomenological school of thought. The approach assumes that our being in the world is based on relations with Others. The idea has a central role not only in the philosophy of perception but in psy-sciences as well. Mostly all branches of psychology agree that the self is constituted by its relations. However, there is much less consensus on how decisive these relations are. Therefore, the question of intersubjectivity has become the (...) question of how we perceive human beings: as biological or social entities. Psy-sciences have never had one coherent and consensual paradigm, although nowadays the natural scientific standards are the most prevailing in the field, which prioritizes biological explanations over socio-cultural aspects. The study attempts to connect the phenomenological approach to intersubjectivity to the psychological approach to embodiment. For this, first, it elaborates on an essential problem of psy-sciences, transmitted by classical philosophy, namely the mind-body dualism, which implicitly establishes the current paradigm. Then, it aims to describe how the phenomenological approach, especially the philosophy of Maurice Merleau-Ponty, could dissolve the classical dualism through the assumption of the body-mind-world unity. Merleau-Ponty was one of those thinkers of the 20th century who laid down the foundations of the scientific paradigm of embodiment. Afterward, I illustrate the phenomenological concept above through Ben Rumble’s psychological approach, which applies the embodiment paradigm for the therapeutic process as a professional. The final part of the study attempts to establish a relation between the psychological attitude based on embodiment and the psychoanalytic theory of Sándor Ferenczi, the Hungarian psychoanalyst. (shrink)

In the dominant metaphor for organ transplantation, the organ is the ultimate gift, the dying donor's life‐giving bequest, conveyed and made possible by a heroic transplant team. The metaphor encourages donation and enforces recipients’ compliance with post‐transplant treatment. It is also inaccurate and sometimes deeply damaging for the recipient.

The circumstances of a public health emergency shape reasoning and decision-making in ways that deviate from routine circumstances, where adherence to established values, principles, and methodologies is expected. Understanding what drives these deviations is critical to assessing their ethical consequences. In this paper we describe four conditions that influence decision-making during PHEs, in particular regarding the deployment and conduct of research on experimental or novel biomedical interventions. These four conditions are politicization, urgency, uncertainty, and fear. We argue that taken together (...) these four conditions create pressure to address the most visible targets of immediate crisis events, driving emphasis on research and development of biomedical interventions. However, this emphasis raises ethical concerns regarding the extent to which attention to and investment in the underlying causes of PHEs, particularly impoverished global public health infrastructure, is diminished as a result. (shrink)

The articles in this volume are the outcome of the successful BRIDGE Workshop held in Düsseldorf in 2014. The workshop gathered a number of distinguished researchers from formal semantics and conceptual semantics and aimed to initiate a deeper conversation and collaboration instead of separating the two sides as competing views. The workshop provided a platform to further discuss parallelisms on specific semantic issues on the one hand and on the other hand to confront opposed claims from the two different perspectives. (...) This volume represents a selected number of high-quality papers presented at the workshop featuring various approaches to meaning from linguistics, logic and philosophy of language.0This series explores issues of mental representation, linguistic structure and representation, and their interplay. The research presented in this series is grounded in the idea explored in the Collaborative Research Center?The structure of representations in language, cognition and science? (SFB 991) that there is a universal format for the representation of linguistic and cognitive concepts. (shrink)

Health worker shortages in many countries are reaching crisis levels, exacerbated by factors associated with the COVID-19 pandemic. In New Zealand, the medical specialists union has called for a health workforce emergency to be declared, yet at the same time, many foreign-trained healthcare workers are unable to stay in the country or unable to work. While their health systems differ, countries such as New Zealand, the USA and the UK at least partially rely on international medical graduates (IMGs) to ensure (...) access to health services, particularly in underserved communities. This paper focuses on the challenges faced by many IMGs, particularly those that constrain their capacity to live and work in the countries that rely on their skills. These challenges give rise to two ethical problems. First, they represent a failure of reciprocity towards IMGs; second, they represent a source of harm, both to IMGs themselves and to communities whose healthcare service depends on contributions made by IMGs. We argue that brain waste and disvaluing the contributions of IMGs and other foreign-trained health professionals have significant costs for maintaining a functional healthcare system, costs which must be adequately recognised and counted. (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)

As educators, writers and public intellectuals, many of us share a sense of responsibility for reflecting on the worlds in which we live, with a view to transforming them for the common good, towar...

El psicoanálisis frente a la actualidad. Algunas puntualizaciones acerca de los principios que orientan una praxis.

This article embarked on a critical evaluation of religious leadership and ecological consciousness in Africa, using the case of the Nigerian Christian religious community. The article argued that the concept of ecological justice lacks strong theological conceptualisation in the Nigerian ecclesiastical community. Therefore, Ime Okopido’s argument in favour of stewardship for the involvement of religious leadership in the pursuit of ecological and socioeconomic justice served as the starting point for this engagement. However, such engagement of the religious leadership and of (...) the faithful should include developing ecological theological concepts, such as value for community, which are relevant to the context and resonate with indigenous cultures. Embarking on ecological activism, a change of lifestyles and finding other concrete ways of protecting the environment and biodiversity could ameliorate the crisis of ecological and socio-economic injustice in Africa by promoting, in particular, the praxis of value for community. (shrink)

Involuntary commitment links the healthcare, public health, and legislative systems to act as a “carceral health-service.” While masquerading as more humane and medicalized, such coercive modalities nevertheless further reinforce the systems, structures, practices, and policies of structural oppression and white supremacy. We argue that due to involuntary commitment’s inextricable connection to the carceral system, and a longer history of violent social control, this legal framework cannot and must not be held out as a viable alternative to the criminal legal system (...) responses to behavioral and mental health challenges. Instead, this article proposes true alternatives to incarceration that are centered on liberation that seeks to shrink the carceral system’s grasp on individuals’ and communities’ lives. In this, we draw inspiration from street-level praxis and action theory emanating from grassroots organizations and community organizers across the country under a Public Health Abolition framework. (shrink)

Keine ausführliche Beschreibung für "Praktische Vernunft und Vernünftigkeit der Praxis" verfügbar.

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.

Strives to radically utilize Emmanuel Levinas's philosophical framework, bringing it into conversation with the theology of Hans Urs von Balthasar, to construct a post-ontotheological account of theology that unites theory and praxis. By allowing Levinas's Judaism to challenge von Balthasar's Catholicism, Glenn Morrison develops a perspective that is both theologically rich and philosophically provocative"--Provided by publisher.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Brief Introduction to a Philosophy of Music and Music Education as Social Praxis by Thomas A. RegelskiRoger MantieThomas A. Regelski, A Brief Introduction to a Philosophy of Music and Music Education as Social Praxis (New York: Routledge, 2016)ANSWERS WITHOUT QUESTIONSThomas Regelski has earned a place as a major figure in music education, if for no other reason than his role as co-convener of the MayDay (...) Group in 1993. Regelski’s contributions to the profession, however, go much beyond the MayDay Group. His many books and articles provide both practical advice and suggestions for music teachers as well as rigorous discussions of important issues for scholars. He is among the most frequently cited authors in music education today and I count myself among those who have been deeply impacted by his work.1Those familiar with Regelski’s oeuvre and the history of the MayDay Group know that “praxial philosophy” has been his central concern since the early 1990s. The idea of praxialism, a term more or less invented by a small group of music education academics,2 has been driven, at least in part, by a desire to counter what has been considered (by some) to be the music education profession’s misguided adherence to and emphasis on “music education as aesthetic education,” particularly as an outgrowth of its Charles Leonard-Bennett Reimer [End Page 213] lineage.3 Along with contemporaries Philip Alperson, Wayne Bowman, and David Elliott (among others), Regelski has been a major voice in adopting and adapting ancient Greek (especially Aristotelean) thought in order to challenge the presupposition, predominant in twentieth-century academic discourse, that a (or the) philosophy of music education should unquestioningly derive from philosophies of art or aesthetics. Through the deployment of concepts such as theoria, techne, poiesis, phronesis, and especially, praxis, Regelski has, along with a cadre of like-minded thinkers, attempted, in the tradition of Christopher Small, to encourage educators to place greater emphasis on the social aspects of music making rather than on the so-called “aesthetic properties” of the music itself. For almost three decades, Regelski has been consistent, if not relentless in his promotion of all things “praxial.”A Brief Introduction to a Philosophy of Music and Music Education as Social Praxis (hereafter A Brief Introduction) comprises seven short chapters. The first three (Part One: Ideology Critique) provide an historical, if editorialized, overview of the history of aesthetics, from its ancient Greek origins in aisthesis to what Regelski calls today’s “aesthetic rationale” for music education. The last four chapters (Part Two: Theory into Praxis and Praxis Informed by Theory) provide arguments for why a praxial philosophy provides a superior basis for music education, along with illustrations of what music teaching based on praxialism might look like in practice. Readers already acquainted with Regelski’s previous writings are unlikely to find anything new in A Brief Introduction. Many of the book’s themes, such as “automania,” “sacrilization of music,” “legitimation crisis,” “pragmatic difference,” “action learning,” and “breaking 100” will be familiar to those who have read his essays over the years. A Brief Introduction, however, is not intended for those already familiar with his previous writings, but for newcomers, such as upper level undergraduates, for whom A Brief Introduction provides, as the title appropriately suggests, a succinct summary of his ideas distilled into just over a hundred pages. Rather than a stand-alone textbook, Regelski imagines the book as a “complement” to other courses, such as introductory classes in music education, conducting classes, instrumental method courses, and so on. Although not stated explicitly, much of the book’s content is relevant primarily (though perhaps not exclusively) for an American/Canadian readership.Regelski explains from the outset that the ideas in the book “are intended as a corrective to current practices and traditions in music teaching” (xx), ones he considers based upon and reflective of “aesthetic ideology.” As he explains, he wishes to operate in the tradition of Critical Theory, where ideology means the imposition of a dominant group’s values over a subordinate group. Although he never discusses processes of social reproduction, established norms and practices [End Page 214] in institutional... (shrink)

This article investigated the paradox between church response to apartheid and resulting action at the local level in the South African churches of European origin from the perspective of the Presbyterian Church of South(ern) Africa (PCSA). It indicated that this discrepancy arose between the reflections (cerebral faith) at the highest levels of church councils, which operated in an intermittent manner and at a distance, compared with the responses (praxis as faith in action) of local church members who lived at (...) the coalface of the struggle and sought to witness in a society dominated by racism, where the tension between faith and politics was most evident. The primary focus was on two inter-racial congregations, one of the PCSA, the other a united congregation in which the PCSA participated. This study used primary and secondary sources. The theoretical framework of the article was Thomas Groome’s approach of shared praxis.Contribution: This article contributed to the history of the apartheid era in ecclesiastical contexts. It demonstrated the anomalies that arose within different constituencies within churches of European origin by investigating the situation in one particular denomination. This was a discussion of the relationship of faith and politics in the private and public domains, which takes account of developments within a shared praxis approach. (shrink)

This review seeks to evaluate and navigate the theoretical terrain in which author Nathalie Etoke engages new modes of reflection on old problems of anti-black violence and erasure. Melancholia Africana: The Indispensable Overcoming of the Black Condition is a fairly short and accessible text devoted to rethinking paradigms of subjectivity in ways that animate our individual and collective responsibility. She offers theoretical but practical interventions invigorated by the indisputable vitality of Black arts, particularly music and literature. She deftly combines rigorous (...) philosophical examinations of the self and the other with a praxis-oriented invitation to reconsider the pathological hierarchy of social relations since the trans-Atlantic slave trade and how we might best upend them. Etoke’s refreshing take is one of possibility and potential. (shrink)

The recent scholarship on Advaita testifies that the epistemology of Advaita Vedānta is of a special sort that warrants a philosophical process of analysis and speculation in its quest for ultimate knowledge. The aim of this paper is to make a case in favour of Advaita as a philosophy than a theological enterprise and address the philosophical process required to reach the zenith of Advaita Philosophy. This would in turn give Advaita its own identity as a perennial philosophy in (...) class='Hi'>praxis than to hide its uniqueness under the garb of a religion or philosophy by any other standards. The first part of this paper attempts to clarify the notion of philosophy and religion and their mutual interdependence in the system of Advaita. The second part of the paper discusses the significance of language, culture, and religion, and their subsequent sublation (tūlāvidyā) as a useful tool in enabling a state of mind unfettered from hallucinations and superimpositions that is essential for undertaking uninterrupted meditative reflections. The third part of the paper refutes any suggestion that Advaita is a religious enterprise by highlighting its philosophical significance through its analytic-deductive model as an essential contribution for attaining self-realisation. The fourth part of the paper refutes the suggestion that Advaita is merely an analytical philosophy and points out the importance of speculative element in the advanced state as a necessary substitute for analysis. The fifth part of this paper, as the conclusion, argues that though the initial path of enquiry in Advaita is somewhat loaded with religio-cultural connotations and symbols, in the later phase it is transcended and overwhelmingly identified with the methods of analysis and speculation. To sum up, the philosophical significance of Advaita significantly gains prominence than its religious counterpart, namely theology. (shrink)

Signed utterances are densely packed with pointing signs, reaching a frequency of one in six signs in spontaneous conversations (de Vos, 2012; Johnston, 2013a; Morford & MacFarlane, 2003). These pointing signs attain a wide range of functions and are formally highly diversified. Based on corpus analysis of spontaneous pointing signs in Kata Kolok, a rural signing variety of Bali, this paper argues that the full meaning potentials of pointing signs come about through the integration of a varied set of (...) linguistic and extralinguistic cues. Taking this hybrid nature of pointing phenomena into account, it is argued that pointing signs may become an intrinsic aspect of sign language grammars through two mechanisms: morphemization and syntactic integration. Although not entailed in this research, this approach could implicate that some highly systematized pointing systems of speaking communities may to a degree be grammatical as well. (shrink)

In Ethics and the Autonomy of Philosophy, Bernard Walker sets out with two objectives. First, Walker argues that ethics is autonomous as a discipline. Oftentimes ethics books, from a Christian perspective, lean toward grounding ethics in theology or in biblical proof texting. Walker departs from this tradition. Ethics grounded in theology entails a limited scope for those doing ethics in that the Christian God must be assumed for both Christian and non-Christian when at the table of ethical dialogue. For the (...) non-Christian, this loads the dice and shuts down ethical consensus and dialogue, if not ethical truth. With that said, this book does not depart from Christian ethical views on such issues as the sanctity of life, antiracism, the death penalty, the objectivity of ethics, and the importance of integrating faith into ethics; however, Walker does so from a common denominator of philosophy rather than theology. Second, Walker ventures into the streets and engages the man/woman on the streets approach to ethics and ethical decision-making. He points out the shortcomings of the ubiquitous views of the man/woman on the streets, viz., cultural relativism, skepticism, and the attitude that ethics is merely a matter of personal choice. (shrink)

Signed utterances are densely packed with pointing signs, reaching a frequency of one in six signs in spontaneous conversations . These pointing signs attain a wide range of functions and are formally highly diversified. Based on corpus analysis of spontaneous pointing signs in Kata Kolok, a rural signing variety of Bali, this paper argues that the full meaning potentials of pointing signs come about through the integration of a varied set of linguistic and extralinguistic cues. Taking this hybrid nature (...) of pointing phenomena into account, it is argued that pointing signs may become an intrinsic aspect of sign language grammars through two mechanisms: morphemization and syntactic integration. Although not entailed in this research, this approach could implicate that some highly systematized pointing systems of speaking communities may to a degree be grammatical as well. (shrink)

This analysis comments on Bernstein’s lack of clear understanding of subjectivity, based on his book, Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis. Bernstein limits his interpretation of subjectivity to thinkers such as Gadamer and Habermas. The authors analyze the ideas of classic scholars such as Edmund Husserl and Friedrich Nietzsche. Husserl put forward his notion of transcendental subjectivity and phenomenological ramifications of the relationship between subjectivity and objectivity. Nietzsche referred to subjectivity as perspectivism, the inescapable fact that any (...) and all consciousnesses exist in space and time. Consciousness is fundamentally constituted of cultural, linguistic, and historical dimensions. (shrink)

El artículo analiza los rendimientos filosóficos del hecho de que el significado sea _por convención_ en Aristóteles. En el _kata syntheken_ quizá podrían resultar amalgamadas algunas de las apreciaciones que Heidegger entiende por facticidad. La facticidad a la que la filosofía no puede por menos de atender y que el de Messkirch vio ya anticipada por Aristóteles no sólo en su filosofía práctica sino también en cómo el Estagirita asumió el papel capital de la comunidad política en la determinación de (...) lo que sea todo _semainein_. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Graham McPhail, “Too Much Noise in the Classroom? Towards a Praxis of Conceptualization,” Philosophy of Music Education, 26, No. 2 (2018): 176–98.Patrick K. Freer“Are you all right, Sir?” asked the head trainer. I was on the treadmill at the gym, reading Graham McPhail’s “Too Much Noise in the Classroom?”1 as I worked up a sweat. Apparently I got so engaged by McPhail’s writing that my heart (...) rate spiked sufficiently to trigger a warning monitor at the front desk. I suspect not many others at the gym would agree that McPhail’s article qualifies as a pulse-racing, spine-tingling thriller. Still, I found the article to be revelatory in its content, scope, and style. In this brief essay, I will provide a few contextual and reflective comments regarding elements of his argument, state why I feel McPhail’s article is important, and describe two examples of how I plan to use his article as a framework for the consideration of philosophical concepts in music education.NOISE“Noise” is a curious word. The term has etymological origins in the Latin “nausea” with its connotations of discomfort and it gradually became associated [End Page 87] with “discord” or “quarrel” during the medieval period.2 The “noise” referenced in McPhail’s article title is akin to statistical noise in a research study: random data points that are discordant with the underlying facet being revealed or examined. McPhail likens this concept of noise to some current conversations about music education’s curricular and pedagogical foundations, specifically those centered on the aesthetic versus paraxial debates and with “political, emancipatory, and social justice aspirations.”3 McPhail writes that resultant pedagogies can unwittingly inhibit intended musical outcomes when “teachers decide not to ground knowledge in use in the systems of meaning from which they are derived.”4 These systems of meaning, McPhail offers, are concentrated in music’s “universal or context-independent concepts”5 from which arise the questions “what are these systems of meaning?” and “how can we make them meaningful for students?”6 These questions imply distinctions between epistemology and pedagogy and they necessitate consideration of a child’s cognitive growth in order for the answers to guide a teacher toward the development of meaningful educative processes in classrooms.7CURRICULUM AND PEDAGOGYA central point of McPhail’s argument is that proponents of postmodern approaches to music education occasionally conflate pedagogy with curriculum. This can be seen in our professional journals, for example, when authors position music as the means to any number of activist ends rather than focusing on the teaching and learning of music through emancipatory principles.8 McPhail argues, correctly in my view, that music’s praxis should inform the various pedagogies we might employ when teaching music, while the conceptualization of music provides the core content of what it is we are to teach in the first place. That curricular dilemma, how versus what, is the crucible necessary to balance our conversations about equity and relevance in—and to—music education. It is possible to realize approaches to pedagogy that embrace vernacular musics, reflect social issues, and promote consciousness of action and reaction. These approaches should certainly be thought provoking, engaging, and relevant to the lives of students. But, without a defined curricular plan for guiding students to musical understandings that cumulatively build toward increasing levels of expertise, it is unlikely that the music education endeavor will be as efficient or empowering as it might otherwise be.In a 2014 essay, McPhail wrote that schools can offer the conceptual grounding that expands possibilities for students through “knowledge that is context-independent rather than context-dependent.”9 McPhail argues that this approach to teaching invokes principles of social justice itself as it provides formal knowledge [End Page 88] that students can then apply to informal contexts beyond the classroom. McPhail offers in his earlier work that “if the boundaries between informal knowledge and the more formal knowledge offered in the school are dissolved students may be at a loss to see what school can actually offer them.”10PEDAGOGY AND CHILD DEVELOPMENTMcPhail identifies music’s underlying, related concepts as one of three... (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)