The objective of this research was to systematize the results of existing publications on basic recreational activities in Basic Education students during the years 2019 to 2023. The method adopted in the research was a review of the scientific literature, based on a documentary design, involving the stages that include exploring the sources, carrying out the filtering process to select the most significant and relevant studies, then interpreting the results and subsequently analyzing them. The type of research was a systematic, (...) retrospective, observational review. The databases considered were Scopus, Scielo, EBSCOHOST and Sciencedirect. As inclusion and exclusion criteria, studies from the last 5 years were taken into account, which considered the research variables taking them in a general or specific way and no books, theses or conference documents were taken. The presentation of the results was used following the PRISMA method adapted from the year 2020. The results of the systematic review allowed us to theoretically associate the recreational physical activities carried out by basic education students with personal perception, motivation, psychosocial aspects and social barriers that constitute factors. conditions for its execution. (shrink)

El objetivo de nuestra investigación es determinar el impacto de demanda de trabajo y recursos psicológicos en el desempeño profesional. Fue evaluada la calidad laboral según instrumentos validados y establecida su normalidad. Tenemos que los recursos psicológicos y demanda de trabajo impactan en el desempeño profesional con una correlación múltiple de Pearson de 0.91. La correlación de Pearson entre calidad laboral y desempeño profesional fue de 0.69 y p valor de 0.004. La correlación de Spearman entre recursos psicológicos y desempeño (...) profesional fue de 0.735 y p valor de 0.002. (shrink)

El estudio analiza un curso Blended Learning para identificar patrones de interacción didáctica que favorecen la construcción del conocimiento y por ende, del aprendizaje. La investigación muestra en la transición hacia la virtualidad desde la presencialidad, una apropiación gradual del aprendizaje y una orientación hacia la autonomía. Las transiciones indican mayor elaboración de contenidos significativos en lo virtual, señalando una relación entre interacción virtual intensificada, aprendizaje y menor dependencia docente. El análisis de la práctica educativa en Blended Learning promueve autonomía, (...) logros y participación mediante colaboraciones entre pares y mayor interacción social, conduciendo a resultados notables. (shrink)

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)

One influential tradition holds that blame is a moral attitude: blame is appropriate only when the target of blame has violated a moral norm without excuse or justification. Against this, some have recently argued that agents can be blameworthy for their violation of epistemic norms even when no moral norms are thereby violated. This paper defends the appropriateness of aesthetic blame: agents can be blameworthy for their violation of aesthetic norms as such, where aesthetic norms are the norms of social (...) practices that aim at aesthetic values. I adapt a generic account of blame as protest, which can take variable forms, and then argue that aesthetic distortion cases—cases in which an existing artwork is distorted in its presentation—most clearly warrant blame even in the absence of violations of moral norms. (shrink)

What should we do, aesthetically speaking, and why? Any adequate theory of aesthetic normativity must distinguish reasons internal and external to aesthetic practices. This structural distinction is necessary in order to reconcile our interest in aesthetic correctness with our interest in aesthetic value. I consider three case studies—score compliance in musical performance, the look of a mowed lawn, and literary interpretation—to show that facts about the correct actions to perform and the correct attitudes to have are explained by norms internal (...) to a practice. Practice-internal norms, however, cannot settle the distinct question of which practices we have reason to opt into. When it comes to the source of aesthetic normativity—in virtue of what aesthetic value is genuinely reason-giving—I argue that existing accounts, which appeal to pleasure or achievement, are inadequate. The only practice-external aesthetic requirement is a generic one to opt into at least some aesthetic practices. (shrink)

Apparent orthodoxy holds that artistic understanding is finally valuable. Artistic understanding—grasping, as such, the features of an artwork that make it aesthetically or artistically good or bad—is a species of understanding, which is widely taken to be finally valuable. The objection from mystery, by contrast, holds that a lack of artistic understanding is valuable. I distinguish and critically assess two versions of this objection. The first holds that a lack of artistic understanding is finally valuable, because it preserves the pleasure (...) of an artwork’s incomprehensibility; the second holds that a lack of artistic understanding is conditionally valuable, as the enabling condition of a finally valuable relationship with an artwork. I defend orthodoxy by arguing that both versions of the objection fail and that we have no general reason against gaining artistic understanding. (shrink)

Many writers describe a sense of requirement in aesthetic experience: some aesthetic objects seem to demand our attention. In this paper, I consider whether this experienced demand could ever constitute a genuine normative requirement, which I call an aesthetic obligation. I explicate the content, form, and satisfaction conditions of these aesthetic obligations, then argue that they would have to be grounded neither in the special weight of some aesthetic considerations, nor in a normative relation we bear to aesthetic objects as (...) such, but in the connections that certain aesthetic considerations have to our practical identities. On the practical identity approach, aesthetic obligation is best understood as a species of promissory obligation, namely self-promising. But this means that the experienced demand can have, at best, the status of a veridical hallucination: although both have the same content, it is the self-promise, and not the experienced demand, that gives rise to the obligation. While aesthetic obligations concern aesthetic objects, they are not obligations to the aesthetic per se. (shrink)

I argue that there are at least three response-types that are capable of being responsive to the beautiful, and that these response-types are inequivalent. There can be aesthetic judgment without aesthetic appreciation, aesthetic appreciation without aesthetic judgment, and aesthetic appreciation without aesthetic understanding. On analogy with what persons call for, only rational judgment is required, even though the most excellent cases of responsiveness to beauty will encompass all three response-types.

Are there aesthetic obligations, and what would account for their binding force if so? I first develop a general, domain‐neutral notion of obligation, then critically discuss six arguments offered for and against the existence of aesthetic obligations. The most serious challenge is that all aesthetic obligations are ultimately grounded in moral norms, and I survey the prospects for this challenge alongside three non‐moral views about the source of aesthetic obligations: individual practical identity, social practices, and aesthetic value primitivism. I conclude (...) by raising questions for further work in this area. (shrink)

Many philosophers recognize that, as a matter of psychological fact, one can believe something valuable without valuing it. I argue that it is also possible to value something without believing it valuable. Agents can genuinely value things that they neither believe disvaluable nor believe valuable along a scale of impersonal value.

Research on attachment is widely regarded in sociology and feminist scholarship as politically conservative – oriented by a concern to police families, pathologize mothers and emphasize psychological at the expense of socio-economic factors. These critiques have presented attachment theory as constructing biological imperatives to naturalize contingent, social demands. We propose that a more effective critique of the politically conservative uses of attachment theory is offered by engaging with the ‘attachment system’ at the level of ontology. In developing this argument we (...) draw on Deleuze and Guattari, making use of the common language of ethology which links their ideas to that of attachment theory. The attachment system can and has been reified into an image of the infant returning to their caregiver as an image of familial sufficiency. This has offered ammunition for discourses and institutions which isolate women from health, social and political resources. Yet Deleuze and Guattari can help attachment theory and research to be recognized as a powerful ally for progressive politics, for reflection on the movement of human individuation, and for arguing for the meaningful resourcing of those who care for someone else. (shrink)

Metaphysics, including the metaphysics of justice, is forgetting or blinding oneself to the violence of the pure. Arkady Plotnitsky: 1. Without a master, one cannot be cleaned. - Purification, whether by fire or by the word, by baptism or by death, requires submission to the law. Dominique Laporte: 2. Pure and Impure until Homo Sacer - The pure and impure have long been of interest to Giorgio Agamben. In his first text, The Man Without Content, Agamben writes of “pure culture” (...) as an aesthetic relation to the world that idealizes the position of the disinterested spectator. 3. This culture…. (shrink)

Christopher Nolan is the writer and director of Hollywood blockbusters like The Dark Knight and The Dark Knight Rises, and also of arthouse films like Memento and Inception. Underlying his staggering commercial success however, is a darker sensibility that questions the veracity of human knowledge, the allure of appearance over reality and the latent disorder in contemporary society. This appreciation of the sinister owes a huge debt to philosophy and especially modern thinkers like Friedrich Nietzsche, Sigmund Freud and Jacques Derrida. (...) Taking a thematic approach to Nolan's oeuvre, Robbie Goh examines how the director's postmodern inclinations manifest themselves in non-linearity, causal agnosticism, the threat of social anarchy and the frequent use of the mise en abyme, while running counter to these are narratives of heroism, moral responsibility and the dignity of human choice. For Goh, Nolan is a 'reluctant postmodernist'. His films reflect the cynicism of the modern world, but with their representation of heroic moral triumphs, they also resist it. (shrink)

Civilizational analysis is increasingly being used to capture the plurality of routes to and through the modern world order. However, the concept of civilization betrays a colonial legacy, namely, a denial that colonized peoples possessed the creative ability to cultivate their own subjecthoods. This denial was especially acute when it came to enslaved Africans in the New World whose bodies were imagined to be deracinated and deculturated. This article proposes that civilizational analysis has yet to fully address this legacy and, (...) to clarify the stakes at play, compares and contrasts the historical sociology of CLR James with the mytho-poetics of Derek Walcott. Both authors, in different ways, have attempted to endow that quintessentially un-civilizable body – the New World slave – with subjecthood. From this discussion, the article makes the case for developing a ‘poetics of slavery’ that could help to address the colonial strictures still residual in the concept of civilization. (shrink)

This article draws on different bodies of knowledge in order to review the potential role of outdoor education in providing nature-based experiences that might contribute to sustainable living. A pragmatic perspective is adopted to critique what outdoor education is, and then what it might be. Phenomenology is used to challenge the belief that there is a causal relationship between activities and learning outcomes but foremost to consider what it is to be in nature in the first place. Aspects of both (...) realism and social constructionism are presented as essential to environmental philosophy and the concomitant, but contested, relationship between people and planet. Through these multiple realities the moral significance of nature emerges not only as a theoretical consideration but as a practical one too. In this way I challenge dualisms that provide stumbling blocks to practice and celebrate instead pluralistic thinking where starting points are based on real-life work settings where theory and practice can emerge together through place-specific solutions. (shrink)

Theorists of aesthetic value since Hume have traditionally aimed to justify at least some comparative judgments of aesthetic value and to explain why we thereby have more reason to appreciate some aesthetic objects than others. I argue that three recent theories of aesthetic value—Thi Nguyen’s and Matthew Strohl’s engagement theories, Nick Riggle’s communitarian theory, and Dominic McIver Lopes’ network theory—face a challenge to carry out this explanatory task in a satisfactory way. I defend a monotonicity principle according to which the (...) strength of our aesthetic reasons to appreciate varies monotonically with aesthetic value and claim that these theories, because they do not respect the principle, are non-monotonic. If they cannot find a plausible way to preserve the link between the aesthetic goodness of an object and our aesthetic reasons to appreciate it, these non-monotonic theories should be rejected. (shrink)

A fundamental question for IR is whether the value system of liberalism can be universalized, or if, in fact, the illiberal reality of international politics systematically rules out such a universalization. The book addresses this issue by focusing on the rise and fall of a specific liberal project supported by influential German intellectuals.

There are two distinct but interrelated questions concerning Aristotle’s account of infinity that have been the subject of recurring debate. The first of these, what I call here the interpretative question, asks for a charitable and internally coherent interpretation of the limited pieces of text where Aristotle outlines his view of the ‘potential’ (and not ‘actual’) infinite. The second, what I call here the philosophical question, asks whether there is a way to make Aristotle’s notion of the potential infinite coherent (...) and rigorous with modern tools that can stand as a rival to the widely-accepted view of the infinite as characterized in a mathematical theory of sets. In this paper, I argue that the theoretical roles that Aristotle intends his account of the potential infinite to fulfill lead to a deep and irresoluble tension that can help explain the persistence of debates on both of these questions. I do so by turning to the places where Aristotle attempts to argue for or against the existence of particular infinite processes to show that he slides between different underlying notions of when changes are possible. Making these underlying notions clear can help us better understand the role of Aristotle’s account in the history of philosophy, the possible pitfalls for a contemporary theory of the potential infinite, and what each of these debates might learn from each other. (shrink)

In ‘Public Reason and Prenatal Moral Status’ (2015), Jeremy Williams argues that the ideal of Rawlsian public reason commits its devotees to the radically permissive view that abortion ought to be available with little or no qualification throughout pregnancy. This is because the only (allegedly) political value that favours protection of the foetus for its own sake—the value of ‘respect for human life’—turns out not to be a political value at all, and so its invocation in support of considerations bearing (...) upon the permissibility of abortion is beyond public reason’s remit. Thus, it will scarcely if ever be legitimate to restrict women’s equality and bodily autonomy for the sake of the foetus, even at full term. In this paper, I argue that Williams fails to establish that Rawlsian reasonable citizens must endorse the radically permissive stance vis-à-vis abortion. Citizens can, I claim, reasonably accord the value of respect for human life weight, and indeed converge on the claim that it outweighs other salient political values, during later stages of gestation. Nevertheless, Williams’s argument gets something right in that it reveals why the value of respect for human life is inadmissible at the bar of public reason in early stages of pregnancy. But then, far from throwing Rawlsian public reason into disrepute, Williams’s argument actually (albeit inadvertently) provides arguably more compelling grounds than any hitherto rallied for endorsing Rawls’s much maligned claim that opposition to the duly qualified right to abortion in the first trimester of pregnancy is ‘unreasonable’. (shrink)

The article discusses a concrete case of historiosophic theodicy, viz. the conception of August Cieszkowski, in order to present the structure of such conceptions and discuss theoretic and practical problems involved in them. The starting point of Cieszkowski’s deliberations on evil is a historical fact. To substantiate for his historiosophic optimism Cleszkowski must find not only the sense of the times in which he was living but must also explain the past, with all its moral evil: social catastrophes, misery, suffering, (...) and toil of the millions of people. Concentration on historical facts does not eliminate from the scope of his deliberations the problem of God’s acceptance of evil. This problem is simply shifted to another plane of reflections. (shrink)

Frustrated radicals who have managed, over the last 20 years of chaotic growth and revolutionary restructuring of higher education, to translate their “revolutionary rhetoric” only into tenured academic positions, tend to have an ambivalent relation to critical theory. On the one hand, they are irresistibly attracted to it. In a sophisticated scholarly fashion especially appropriate to their new professional status, critical theory addresses all those troublesome cultural questions that were becoming increasingly urgent but which traditional brands of Marxism could not (...) readily tackle through standard materialist approaches. But, on the other hand, they were never able to digest critical theory's discouraging political implications which, for all practical purposes, effectively undermined most radical conventional wisdom and assumptions — assumptions that even such critical theorists as Adorno and Marcuse could not always do without. (shrink)

Probabilistic Relational Models (PRMs) are a framework for compactly representing uncertainties (actually probabilities). They result from the combination of Bayesian Networks (BNs), Object-Oriented languages, and relational models. They are specifically designed for their efficient construction, maintenance and exploitation for very large scale problems, where BNs are known to perform poorly. Actually, in large-scale problems, it is often the case that BNs result from the combination of patterns (small BN fragments) repeated many times. PRMs exploit this feature by defining these patterns (...) only once (the so-called PRM’s classes) and using them through multiple instances, as prescribed by the Object-Oriented paradigm. This design induces low construction and maintenance costs. In addition, by exploiting the classes’ structures, PRM’s state-of-the-art inference algorithm “Structured Variable Elimination” (SVE) significantly outperforms BN’s classical inference algorithms (e.g., Variable Elimination, VE; Local Conditioning, LC). SVE is actually an extension of VE that simply exploits classes to avoid redundant computations. In this article, we show that SVE can be enhanced using LC. Although LC is often thought as being outperformed by VE-like algorithms in BNs, we do think that it should play an important role for PRMs because its features are very well suited for best exploiting PRM classes. In this article, relying on Faÿ and Jaffray’s works, we show how LC can be used in conjunction with VE and deduce an extension of SVE that outperforms it for large-scale problems. Numerical experiments highlight the practical efficiency of our algorithm. (shrink)

The social history of childhood usually identifies Rousseau as the origin of our contemporary understanding of the topic. The literature describes how Rousseau's notion of childhood as a time of natural innocence became embedded in key social forms such as the family and universal education. Scholars working in the history of political thought, however, have uncovered a fundamental relationship between Rousseau and Augustine. Analysis shows that Rousseau's philosophy of childhood recapitulates many Augustinian elements, and was not therefore an ex nihilo (...) creation. (shrink)

An ideal student primer exploring why, and how, the study of politics should be decolonized.

Addressing Mbembe’s interview with Goldberg and reflecting upon the book – Critique of Black Reason (2017) – that the interview probes, the author points to a tension in Mbembe’s thought. Mbembe apprehends black reason as all-at-once ‘reason’s unreason’ and the remaking-reasonable of reason. In this respect, there is a clear sense of a simultaneity of imposition–struggle and destruction–repair. Yet this ethos of simultaneity is in tension with Mbembe’s sequential exposition of the black archive, especially the indebtedness of the ‘response’ by (...) blacks to the reasoning about blacks. In his response, the author works through the productive tension between ethos and sequence as a way to demonstrate the richness of Mbembe’s curation of a black archive. (shrink)

In this text, written in relation to my book The Black Pacific, I introduce the connections of the Black Pacific, especially those by which Māori and Pasifika struggles against land dispossession, settler colonialism and racism connect with the struggles of African peoples against slavery, (settler) colonialism and racism. Sociologically, historically and geographically speaking, these connections between colonized and postcolonized peoples appear to be extremely thin, almost ephemeral. But those who critically cultivate these connections know otherwise. In addressing how they might (...) know otherwise, the text addresses the need for critical theory to account in good faith for its reproduction of colonial knowledge structures. (shrink)

As a performative activity, music has the potential to help explain the interpretive and rhetorical work of lawyering. As an aesthetic creation that reflects and shapes individual identities and social bonds, music is a cultural force that may contest or enhance political and legal power. The papers in this special issue contribute to the expanding field that pairs law and music by examining how music has affected legal practices and legal thinking in particular historical and cultural instances.

In Natural Law and Natural Rights, John Finnis delves into the past, attempting to revitalise the Thomist natural law tradition cut short by opposing philosophers such as David Hume. In this article, Finnis’s efforts at revival are assessed by way of comparison with—and, indeed, contrast to—the life and art of musician David Bowie. In spite of their extravagant differences, there exist significant points of connection that allow Bowie to be used in interpreting Finnis’s natural law. Bowie’s work—for all its appeals (...) to a Nietzschean ground zero for normative values—shares Finnis’s concern with ordering affairs in a way that will realise humanity’s great potential. In presenting enchanted worlds and evolved characters as an antidote to all that is drab and pointless, Bowie has something to tell his audience about how human beings can thrive. Likewise, natural law holds that a legal system should include certain content that guides people towards a life of “flourishing”. Bowie and Finnis look to the past, plundering it for inspiration and using it as fuel to boost humankind forward. The analogy of Natural Law and Natural Rights and Bowie’s magpie-like relationship to various popular music traditions ultimately reveals that natural law theory is not merely an objective and unchanging edict to be followed without question, but a legacy that is to be recreated by those who carry it into the future. Law’s instruments of critique must not forget these transformative qualities. (shrink)

One strand of recent philosophical attention to Marcel Proust's novel À la Recherche du Temps Perdu, exemplified by Martha Nussbaum and Rae Langton, claims that romantic love is depicted in the text as self-regarding and solipsistic. I aim to challenge this reading. First, I demonstrate that the text contains a different view, overlooked by these recent interpreters, according to which love is directed at the partially knowable reality of another. Second, I argue that a better explanation for Proust's narrator's ultimate (...) renunciation of romantic love appeals not to his impossible epistemic standard for knowledge of another person, but to his demanding evaluative standard for the permanence of love. This interpretation takes into account the broader scope of the novel, connecting with its larger themes of lost time and the desire for stability, and is more charitable, connecting to familiar worries about transience and constancy in loving relationships. (shrink)

In the philosophical debate about literary interpretation, the actual intentionalist claims, and the anti-intentionalist denies, that an acceptable interpretation of fictional literature must be constrained by the author’s intentions. I argue that a close examination of the two most influential recent strands in this debate reveals a surprising convergence. Insofar as both sides (a) focus on literary works as they are, where work identity is determined in part by certain (successfully realized) categorial intentions concerning, e.g., title, genre, and large-scale instances (...) of allusion, allegory, and irony and (b) allow that works can acceptably be interpreted for unintended meanings—since an intentional act can, under a different description, exhibit unintended features—then they turn out to share the same interpretive policy concerning authorial intention. This suggests that philosophers should shift the interpretation debate away from issues of authorial intention and toward issues about the aims of interpretation. (shrink)