In higher education, the conventional design of educational programs emphasises imparting knowledge and skills, in line with traditional Western epistemology. This emphasis is particularly evident in the design and implementation of many undergraduate programs in which bodies of knowledge and skills are decontextualised from the practices to which they belong. In contrast, the notion of knowledge as foundational and absolute has been extensively challenged. A transformation and pluralisation has occurred: knowledge has come to be seen as situated and localized into (...) various ‘knowledges’, and the status of the body has taken on renewed significance in epistemological debates. Rather than thinking of knowledge as transcending the body, the embodiment of knowledge has become a key factor in understanding the nature of knowledge and what it means to know. In this paper, we adopt a phenomenological perspective in exploring the notion of embodied knowing as it relates to higher education programs and, more specifically, the ways in which information and communication technologies (ICTs) are used in these programs. (shrink)

The purpose of professional education programs is to prepare aspiring professionals for the challenges of practice within a particular profession. These programs typically seek to ensure the acquisition of necessary knowledge and skills, as well as providing opportunities for their application. While not denying the importance of knowledge and skills, this paper reconfigures professional education as a process of becoming. Learning to become a professional involves not only what we know and can do, but also who we are (becoming). It (...) involves integration of knowing, acting, and being in the form of professional ways of being that unfold over time. When a professional education program focuses on the acquisition and application of knowledge and skills, it falls short of facilitating their integration into professional ways of being. In addition, through such a focus on epistemology (or theory of knowing), ontology (or theory of being) is overlooked. This paper explores what it means to develop professional ways of being where the focus is becoming, not simply knowing as an end in itself. (shrink)

Ample attention is being paid in the higher education literature to promoting active learning among students. However, critical examination of educational purposes and ends is largely lacki...

In higher education, the conventional design of educational programs emphasises imparting knowledge and skills, in line with traditional Western epistemology. This emphasis is particularly evident in the design and implementation of many undergraduate programs in which bodies of knowledge and skills are decontextualised from the practices to which they belong. In contrast, the notion of knowledge as foundational and absolute has been extensively challenged. A transformation and pluralisation has occurred: knowledge has come to be seen as situated and localized into (...) various 'knowledges', and the status of the body has taken on renewed significance in epistemological debates. Rather than thinking of knowledge as transcending the body, the embodiment of knowledge has become a key factor in understanding the nature of knowledge and what it means to know. In this paper, we adopt a phenomenological perspective in exploring the notion of embodied knowing as it relates to higher education programs and, more specifically, the ways in which information and communication technologies (ICTs) are used in these programs. (shrink)

This article offers a philosophical-empirical account of embodied skilful performance in the practice of plant biotechnology. Drawing on the work of Merleau-Ponty and others, we elaborate how skilful performance emerges from and through reciprocal relations encompassing the body-in-the-world and the world-in-the-body. The contribution of this article lies in offering an account of skilful performance that is attentive to a perceiving, motile, feeling body entwined with world. In genetically modifying plants, scientists direct their senses of touch and vision to manipulating plant (...) materials and matter, ‘reading’ subtle changes in tissue cultures, plantlets and so on. In rhythmic movements, they extend their bodies through skilful use of complex equipment, while calling on ‘intuition’ to guide their work. Skilful performance, then, relies on our lived body that is not merely a physical object among other objects, nor a passive instrument for the mind, but dynamic and inescapably entwined with people and things in a world in flux. Bringing to the fore how perceiving, motile, feeling bodies are implicated in skilful performance has significant implications for education and workplace training. (shrink)

This book explores the resurgence of interest in phenomenology as a philosophy and research movement among scholars in education, the humanities and social ...

This book explores the resurgence of interest in phenomenology as a philosophy and research movement among scholars in education, the humanities and social sciences. Brings together a series of essays by an international team of philosophers and educationalists Juxtaposes diverse approaches to phenomenological inquiry and addresses questions of significance for education today Demonstrates why phenomenology is a contemporary movement that is both dynamic and varied Highlights ways in which phenomenology can inform a broad range of aspects of educational theorising and (...) practice, including learning through the body, writing online, being an authentic teacher, ambiguities in becoming professionals, and school transition. (shrink)

This book explores the resurgence of interest in phenomenology as a philosophy and research movement among scholars in education, the humanities and social sciences. Brings together a series of essays by an international team of philosophers and educationalists Juxtaposes diverse approaches to phenomenological inquiry and addresses questions of significance for education today Demonstrates why phenomenology is a contemporary movement that is both dynamic and varied Highlights ways in which phenomenology can inform a broad range of aspects of educational theorising and (...) practice, including learning through the body, writing online, being an authentic teacher, ambiguities in becoming professionals, and school transition. (shrink)

The purpose of professional education programs is to prepare aspiring professionals for the challenges of practice within a particular profession. These programs typically seek to ensure the acquisition of necessary knowledge and skills, as well as providing opportunities for their application. While not denying the importance of knowledge and skills, this paper reconfigures professional education as a process of becoming. Learning to become a professional involves not only what we know and can do, but also who we are. It involves (...) integration of knowing, acting, and being in the form of professional ways of being that unfold over time. When a professional education program focuses on the acquisition and application of knowledge and skills, it falls short of facilitating their integration into professional ways of being. In addition, through such a focus on epistemology, ontology is overlooked. This paper explores what it means to develop professional ways of being where the focus is becoming, not simply knowing as an end in itself. (shrink)

This chapter contains sections titled: References.

Despite an increasing array of ‘quality indicators’ and substantial investments in educating professionals, there continues to be clear evidence of discordant, or even negligent, practice by accredited professionals. We refer to discordant professional practice as being ‘out of tune’ with what is accepted as good practice. In a conceptual/theoretical analysis, we use discordant practice as a backdrop to exploring ways of being professionals. Our analysis is grounded in Heidegger’s notion of being-in-the-world. We explore how being-in-the-world can be uncanny and discordant, (...) while at the same time, dwelling in the world implies familiarity and a sense of being ‘at home’. We also draw upon Merleau-Ponty’s arguments that know-how is performed, settling in the body to become habitual, while also incorporating others and things in the accomplishment of practice. We argue that conceiving know-how as knowing/being provides insights into what is entailed in learning to be professionals. (shrink)

This chapter contains sections titled: Education as Transforming Ways of Being Our Ambiguous Relation to Our World Ambiguity of Becoming Reconfiguring Professional Education as a Process of Becoming Conclusion Acknowledgements Notes References.

This article is a critical examination of practices and representations that constitute international education. While international education has provided substantial contributions and benefits for nation-states and international students, we question the discourses and practices which inform the international education export industry. The ‘brand identities’ of receiving or host countries imply that they are welcoming, respectful of multiculturalism and have a well established intellectual history, in contrast to international students' embodied experiences. There is also a tendency to represent and regard international (...) students as disembodied learners. We conclude that these disjunctures between disembodied representations and embodied experiences are undermining the kinds of cosmopolitan sensibilities that international education claims to provide. (shrink)

Authentic assessment has been proposed as having potential to enhance student learning for a changing world. Conventionally, assessment is seen to be authentic when the tasks are real-to-life or have real-life value. Drawing on Martin Heidegger’s work, we challenge this conceptualisation as narrow and limited. We argue that authenticity need not be an attribute of tasks but, rather, is a quality of educational processes that engage students in becoming more fully human. Adopting the mode of authenticity involves calling things into (...) question, challenging public assumptions and striving to take a stand in the situations encountered. In addition to assessing student achievement, then, authentic assessment can enhance integration of what students know and how they act with who they are becoming. (shrink)

El «mundo entero» vive un gran desasosiego al estar inmiscuido en la dominación de la Naturaleza sustentada en la gran inversión económica, desde el paradigma antropocéntrico neoliberal. El objetivo del presente trabajo es reconocer y abrazar epistemologías y metodologías alternativas, entre ellas validar las contribuciones de los pueblos indígenas (PI) como protagonistas de la sustentabilidad y soberanía alimentaria. La investigación es de corte documental y la reflexión personal de más de 20 años de labor junto a los PI en Mesoamérica (...) y los Andes. Valorar dichas contribuciones, es centrarse en sus acervos y corpus cognoscitivos, antes que sea tarde. Son los sabios guardianes de la sustentabilidad biocultural de la Naturaleza y la Vida. Se concluye principalmente que son quienes conocen las claves, llaves y secretos que dan respuesta al reto de estelarizar la sustentabilidad y seguridad alimentaria global, que tanto persigue la humanidad. La sociedad en general y en particular las instancias oficiales, formativas, políticas, corporativas, industriales, de extensión y académicas, deben distinguir a estos actores sociales que soportan hoy la seguridad alimentaria mundial. El hallazgo principal cual severa advertencia, es que al «desaparecer» estaríamos ante un fenómeno descomunal de inseguridad alimentaria mundial. (shrink)

In De veritate I.2, Thomas Aquinas claims that “to every true act of understanding there must correspond some being and likewise to every being there corresponds a true act of understanding.” For Aquinas, the ratio of truth consists in a conformity between intellect and being. This account of truth, however, doesnot appear to allow for a certain class of truths, namely those that are about nonbeings. Many think that it is true that ‘no chimeras exist,’ that ‘blindness can becaused by (...) exposure to bright lights,’ and that ‘evil should be avoided.’ Yet, in each of these cases of truth, there does not appear to be a being to which the intellectconforms. In this paper, I will explore the ways in which Aquinas’s notion of truth as “conformity to being” is able to accommodate truths about nonbeings. (shrink)

In De veritate I.2, Thomas Aquinas claims that “to every true act of understanding there must correspond some being and likewise to every being there corresponds a true act of understanding.” For Aquinas, the ratio of truth consists in a conformity between intellect and being. This account of truth, however, doesnot appear to allow for a certain class of truths, namely those that are about nonbeings. Many think that it is true that ‘no chimeras exist,’ that ‘blindness can becaused by (...) exposure to bright lights,’ and that ‘evil should be avoided.’ Yet, in each of these cases of truth, there does not appear to be a being to which the intellectconforms. In this paper, I will explore the ways in which Aquinas’s notion of truth as “conformity to being” is able to accommodate truths about nonbeings. (shrink)

BackgroundThe idea that individuals are responsible for their health has been the focus of debate in the theoretical literature and in its concrete application to healthcare policy in many countries. Controversies persist regarding the form, substance and fairness of allocating health responsibility to the individual, particularly in universal, need-based healthcare systems.ObjectiveTo examine how personal health responsibility has been framed and rationalised in Norwegian key policy documents on priority setting.MethodsDocuments issued or published by the Ministry of Health and Care Services between (...) 1987 and 2018 were thematically analysed. We developed a predefined conceptual framework that guided the analysis. The framework included: the subject and object of responsibility, the level of conceptual abstraction, temporality, normative justificatory arguments and objections to the application of personal health responsibility.ResultsAs an additional criterion, personal health responsibility has been interpreted as relevant if: the patient’s harmful behaviour is repeated after receiving treatment, and if the success of the treatment is conditional on the patient’s behavioural change. When discussed as a retrospective criterion, considerations of reciprocal fairness have been dominant. When discussed as a prospective criterion, the expected benefit of treatment justified its relevance.ConclusionPersonal health responsibility appears to challenge core values of equality, inclusion and solidarity in the Norwegian context and has been repeatedly rejected as a necessary criterion for priority setting. However, the responsibility criterion seems to have some relevance in particular priority setting decisions. (shrink)

This book defines the relationship between the thought of Adam Smith and that of the ancients---Plato, Aristotle, Cicero, and the Stoics. Vivenza offers a complete survey of all Smith's writings with the aim of illustrating how classical arguments shaped opinions and scholarship in the eighteenth century.

Lifestyle-induced diseases are becoming a burden on healthcare, actualizing the discussion on health responsibilities. Using data from the National Association for Heart and Lung Diseases ’s 2015 Health Survey, this study examined the public’s attitudes towards personal and social health responsibility in a Norwegian population. The questionnaires covered self-reported health and lifestyle, attitudes towards personal responsibility and the authorities’ responsibility for promoting health, resource-prioritisation and socio-demographic characteristics. Block-wise multiple linear regression assessed the association between attitudes towards health responsibilities and individual (...) lifestyle, political orientation and health condition. We found a moderate support for social responsibility across political views. Respondents reporting unhealthier eating habits, smokers and physically inactive were less supportive of health promotion policies. The idea that individuals are responsible for taking care of their health was widely accepted as an abstract ideal. Yet, only a third of the respondents agreed with introducing higher co-payments for treatment of ‘self-inflicted’ conditions and levels of support were patterned by health-related behaviour and left-right political orientation. Our study suggests that a significant support for social responsibility does not exclude a strong support for personal health responsibility. However, conditional access to healthcare based on personal lifestyle is still controversial. (shrink)

In this innovative book, Gloria Frost reconstructs and analyses Aquinas's theories on efficient causation and causal powers, focusing specifically on natural causal powers and efficient causation in nature. Frost presents each element of Aquinas's theories one by one, comparing them with other theories, as well as examining the philosophical and interpretive ambiguities in Aquinas's thought and proposing fresh solutions to conceptual difficulties. Her discussion includes explanations of Aquinas's technical scholastic terminology in jargon-free prose, as well as background on medieval (...) scientific views - including ordinary language explanations of the medieval physical theories which Aquinas assumed in formulating his views on causation and causal powers. The resulting volume is a rich exploration of a central philosophical topic in medieval philosophy and beyond, and will be valuable especially for scholars and advanced students working on Aquinas and on medieval natural philosophy. (shrink)

AI systems play an increasingly important role in shaping and regulating the lives of millions of human beings across the world. Calls for greater _transparency_ from such systems have been widespread. However, there is considerable ambiguity concerning what “transparency” actually means, and therefore, what greater transparency might entail. While, according to some debates, transparency requires _seeing through_ the artefact or device, widespread calls for transparency imply _seeing into_ different aspects of AI systems. These two notions are in apparent tension with (...) each other, and they are present in two lively but largely disconnected debates. In this paper, we aim to further analyse what these calls for transparency entail, and in so doing, clarify the sorts of transparency that we should want from AI systems. We do so by offering a taxonomy that classifies different notions of transparency. After a careful exploration of the different varieties of transparency, we show how this taxonomy can help us to navigate various domains of human–technology interactions, and more usefully discuss the relationship between technological transparency and human agency. We conclude by arguing that all of these different notions of transparency should be taken into account when designing more ethically adequate AI systems. (shrink)

The verb “to conjure” is a complex one, for it includes in its standard definition a great range of possible actions or operations, not all of them equivalent, or even compatible. In its most common usage, “to conjure” means to perform an act of magic or to invoke a supernatural force, by casting a spell, say, or performing a particular ritual or rite. But “to conjure” is also to influence, to beg, to command or constrain, to charm, to bewitch, to (...) move or convey, to imagine, to visualize, to call to mind, or to remember. —Rachael DeLue 2012, para 1.When we create with our Brown hands, feminine energy, and full spirits, we conjure. To exist, survive, and thrive in these bodies is a continuous act of conjuring. Our walks conjure. Our smiles conjure. Our tears conjure. Our laughs conjure. Our words conjure. Our artworks are conjurings. We, a Black/Filipina-American woman, a Dominican-American, and a Black-American woman, are guided by our solidarity with one another and all other Black and Brown female identifying persons whose raced and gendered subjectivities exist both inside and outside of colonization, white supremacy, and patriarchy. We bring to life our colored imaginations and curiosities, and share them with the world. We are united by our need for safety, autonomy as beings, dissolution of trauma, and desire to ask, “What would happen if I…?” Imaginative, curious Women of Color founded the underground railroad, guided captured Africans and Tainos to the mountains, ignited the Civil Rights Movement, organized laborers and immigrants, birthed the #BlackLivesMatter Movement, conceived the #MeToo Movement, and so much more. Like our kindred counterparts, we have an unrelenting urge to examine, question, wonder, desire, speak to, lead, be curious, and “conjure.” As practicing artists and art educators, our critical arts-based practices are grounded in intersectional feminisms like Womanism, Black Feminist Theory, and Chicana Feminist Theory, which allow us to do these very things. (shrink)

Language is both a biological and a cultural phenomenon. Our aim here is to discuss, in an evolutionary perspective, the articulation of these two aspects of language. For this, we draw on the general conceptual framework developed by Ruth Millikan (1984) while at the same time dissociating ourselves from her view of language.

Extended cognition brings with it a particular phenomenology. It has been argued that when an artifact is integrated into an agent’s cognitive system, it becomes transparent in use to the cognizing subject. In this paper, I challenge some of the assumptions underlying how the transparency of artifacts is described in extended cognition theory. To this end, I offer two arguments. First, I make room for some forms of conscious thought and attention within extended cognitive routines, and I question the close (...) association drawn between attention and effort. Second, I vindicate the importance of paying careful attention to individual differences and the diverse ways in which bodies and technologies can be experienced. I end by offering some hints toward an alternative, and more accurate, account of the phenomenology of extended cognition. (shrink)

The author argues for passing on a particular brand of feminism to next generations. The cultural archive to be passed on should be transnational, intersectional, interdisciplinary, relational and reflexive. In particular, the author focuses on processes and practices of racialization as they impact on and are practised within the discipline. In the current backlash against feminism and women’s studies in different parts of Europe, frequently divisionary tactics are deployed, by which women are pitted against each other, based on assumed immutable (...) differences which are conceived of as either ‘raciological’, ethnicized or as cultural, in such a way that ‘race’ enters again through the back door. The author argues that we need a European brand of feminism that is not complicit with the legacies of modernity, which continue to construct ‘race’. That is, we should be deeply concerned with thinking through the parameters of a viable anti-racist European women’s studies. By analysing various case studies, taken from the everyday Dutch reality at the beginning of this new millennium, the author shows the necessity and inescapability of the feminism she advocates. (shrink)

According to the Extended knowledge dilemma, first formulated by Clark (Synthese 192:3757–3775, 2015) and subsequently reformulated by Carter et al. (in: Carter, Clark, Kallestrup, Palermos, Pritchard (eds) Extended epistemology, Oxford Univer- sity Press, Oxford, pp 331–351, 2018a), an agent’s interaction with a device can either give rise to knowledge or extended cognition, but not both at the same time. The dilemma rests on two substantive commitments: first, that knowledge by a subject requires that the subject be aware to some extent (...) of some features of that knowledge’s sources and, second, that cognitive processes can only be extended if the subject is mostly unaware of the external object. The overwhelming response to the dilemma by proponents of extended knowledge has been to reconcile the demands of knowl- edge with the requirement that genuine extended cognition must lack any conscious encountering of the external artifact that features in the putative extended cognitive process. My approach, thus far unexplored, will be the opposite: I show how extended cognition can be made compatible with a wide range of agential attitudes, including an active form of epistemic hygiene. Consequently, I open the door for a new way of vindicating the possibility of extended knowledge, and call into question some assumptions that lie at the core of extended cognition theory. (shrink)

Miranda Fricker has introduced the insightful notion of epistemic injustice in the philosophical debate, thus bridging concerns of social epistemology with questions that arise in the area of social and cultural studies. I concentrate my analysis of her treatment of testimonial injustice. According to Fricker, the central cases of testimonial injustice are cases of identity injustice in which hearers rely on stereotypes to assess the credibility of their interlocutors. I try here to broaden the analysis of that testimonial injustice by (...) indicating other mechanisms that bias our credibility assessments. In my perspective, the use of identity stereotypes is just one case among many biases in our credibility judgments. (shrink)

This article enriches discussions about the metaphysics of normative facts with conceptual resources from social ontology that metaethics has neglected so far: the resources of Haslanger’s critical realism as social constructionism. By pointing out the viability of understanding reasons as socially constructed facts, the article shows how normative facts can be understood as features of mind-independent reality that are, however, not features of the universe independently of social practices. The move into social ontology allows us to understand normative facts as (...) mind-independent in a more substantial sense than deflationists do, by stressing individual mind-independence, while denying collective mind-independence – the subsistence independently of established human cultures. The new position can fruitfully mediate between realism, error theory and constructivism. Finally, the metaphysical nuances provided by social ontology pave the way for novel approaches to normative change and progress – thereby indicating pathways to normative theorising that many traditional metaethical positions lack. (shrink)

In this chapter, I propose a new framework for extended epistemology, based on a second-wave approach to extended cognition. The framework is inclusive, in that it takes into account the complex interplay between the diverse embodiments of extended knowers and the salient properties of technological artifacts, as well as the environment in which they are embedded. Thus it both emphasizes and exploits the complementary roles played by these different elements. Finally, I motivate and explain this framework by applying it to (...) a case of interaction with contemporary technologies. (shrink)

A compelling exploration of how reputation affects every aspect of contemporary life Reputation touches almost everything, guiding our behavior and choices in countless ways. But it is also shrouded in mystery. Why is it so powerful when the criteria by which people and things are defined as good or bad often appear to be arbitrary? Why do we care so much about how others see us that we may even do irrational and harmful things to try to influence their opinion? (...) In this engaging book, Gloria Origgi draws on philosophy, social psychology, sociology, economics, literature, and history to offer an illuminating account of an important yet oddly neglected subject. Origgi examines the influence of the Internet and social media, as well as the countless ranking systems that characterize modern society and contribute to the creation of formal and informal reputations in our social relations, in business, in politics, in academia, and even in wine. She highlights the importance of reputation to the effective functioning of the economy and e-commerce. Origgi also discusses the existential significance of our obsession with reputation, concluding that an awareness of the relationship between our reputation and our actions empowers us to better understand who we are and why we do what we do. Compellingly written and filled with surprising insights, Reputation pins down an elusive subject that affects everyone. (shrink)

A partir de la consideración de las cartas como un escrito de carácter privado dirigido por una persona a otra, en el presente trabajo, se realiza un relevamiento de diversos aportes teóricos que han contribuido a una renovadora caracterización del género epistolar, sin pretender agotarlos. Algunas de los aspectos revisados se ejemplifican con misivas del filósofo argentino Francisco Romero. Considering letters as private texts written by one person and addressed to another, this research studies the theoretical approaches which have contributed (...) to a renewed characterization of the genre, which does not attempt to be exhaustive. These characteristics are exemplified through reference to letters by Argentine philosopher Francisco Romero. (shrink)

Este artículo tiene como objetivo analizar el discurso que Clorinda Matto de Turner pronunció en el Consejo Nacional de Mujeres de la República Argentina en el año 1904, titulado "La obrera y la mujer". Su postura transita entre la doctrina de las esferas separadas y la defensa de un feminismo moderado que no participa de las posiciones más radicales de las socialistas ni de las anarquistas que ya tenían presencia activa en el campo cultural de Buenos Aires. This article analyzes (...) the speech "Women laborers and women", given by Clorinda Matto de Turner at the Argentine National Council of Women in 1904. Her position stands between the doctrine of separated spheres and the defense of moderate feminism, which does not partake in the more radical position of feminists and anarchists, who already had, at the time, an active presence in Buenos Aires' culture. (shrink)

Although there is widespread agreement that our epistemic dependence on other people's knowledge is a key ingredient of our cognitive life, the role of trust in this dependence is much more open to debate. Is trust in epistemic authority—or “epistemic trust” for short—an epistemological notion in any sense, or is it simply a bridge-concept that connects our epistemological concerns to moral issues? Should we depict it in terms of the more familiar sociological notion of trust as a basis for cooperation?

El presente trabajo niuestra que la aproxiniación arendtiana a la política nos proporciona nuevas perspectivas de análisis para la Teoría feminista. Estudiaremos la interpretación arendtiana del poder como potencialidad, destacando los conceptos de pluralidad, acción>' palabra. También oposiciones como: privado/público, necesidad/libertad, labor-trabajo/acción. Indagaremos además si la noción arendtiana de parma es aplicable a las mujeres, reflexionando igualmente sobre el valor de su análisis de los Derecitos Hunianos para la Teoría ferninista. Arendt no se interesó particularniente por la problemática de la (...) condición fenienina. Pero su obra contiene suficientes ideas liberadoras que rnerecen ser consideradas. (shrink)

The end of the 20th century became a milestone for the progress of Neurosciences and their contribution to a better understanding of the physiological mechanisms involved in cognition, mood and human behavior. Because of this, it was possible not only to intervene some of the aforementioned aspects with therapeutic purposes, but more recently they became objects of study in researches with a more pragmatic nature, such as clinical researches involving persons with no mental or physical disorders, but who require to (...) prove remarkable abilities for executive functions, e.g., soldiers, pilots, students, among others. On the other hand, there is an ethical and scientific debate over the interest to evaluate certain psychotropic medications due to its possible sideeffects as cognitive enhancers in healthy subjects that, because of their social status, might be benefited in their social, academic or work life by developing a better mental performance. Therefore, the article aims to present from the perspective of Bioethics and Psychopharmacology some aspects of the research in Neurosciences that might throw light upon the scientific debate oriented towards the social significance of such clinical studies and their possible consequences for the future. (shrink)

This paper describes a phenomenological investigation of the experience of farm tourism in the South West Tapestry Region of Western Australia from the perspective of both hosts and guests. The purpose of the study was to gain an understanding of what motivates people to operate a farm tourism business, and what motivates people to seek farm tourism holidays. In this context, phenomenology was applied as action research into the human dynamics of tourism. The study employs a combined methodological research model (...) drawn from the work of distinguished phenomenologists to explicate the experience of hosts and guests. The phenomenological descriptions derived through the explication process encapsulate the invariant structures or essence of meaning for each group. The most significant of these structural meanings for guests was the desire to relax in the tranquillity of the rural landscape and so recover from the stresses of their busy city lifestyle. Hosts were highly motivated to meeting new people, especially those with whom they shared a common interest. The motivations for the two groups were found to be highly compatible which augurs well for the future of farm tourism in the region. Indo-Pacific Journal of Phenomenology , Volume 2, Edition 1, April 2002. (shrink)

In chapter 4 of Autonomous Knowledge: Radical Enhancement, Autonomy and the Future of Knowing (OUP, 2021), Carter takes on the question of whether there is an epistemic autonomy condition on know-how, e.g. one that might rule out cases of radical performance enhancement as genuine cases of know-how. In this paper, I examine Carter’s proposal and identify an asymmetry in the way his epistemic autonomy condition is applied to enhanced and non-enhanced instances of know-how. In particular, it seems that either an (...) autonomy condition is required for all forms of knowledge-how or it is not. If it is, then a potential worry is that young children do not manifest their know-how when doing things that we would normally be inclined to say they know how to do. If it is not, then young children do manifest some forms of non-enhanced know-how. While Carter chooses the second option, I argue that it is better to choose the first one, that is, to claim that all know-how needs to be epistemically autonomous along the lines he has described. I also show how this does not exclude young children from knowing how to do things. (shrink)

This book is about relations--intimate relations--that exist between all that is living: between the cosmos and humanity, between the cosmos and God, and between God and humanity. It is also about relations--essential relations--that exist within all that is living: within an evolving cosmos, within a developing humanity, and within the living God. It is moreover about relations that are fundamentally constitutive of cosmic, human, and divine being and thus provide a clue to the nature of reality itself."--Intro., p. 11.