Although classroom interaction has received a great deal of focus during the last 40 years, its investigation from a conversation analytic stance is rather limited. The present article approaches talk at school from this point of view, exploring two basic dimensions that manifest participants’ orientation to the institutional character of the setting, that is, turn-taking organization and sequence organization. The above dimensions have been the subject of research in the past as well; however, additional work is needed for a more (...) comprehensive account of their specific features that clearly affect participants’ conduct. Thus, this article contributes to the research on school interaction by shedding light on various aspects of the turn-taking and sequence organization of talk at school, and by specifying the exact constraints under which participants – and more accurately students – operate. (shrink)

Philosophy of religion is a highly diversified field. An apt description of it is “zoo.” It conjures imagery of a species-wide cacophony of sights and sounds. While some bemoan what this description implies, contributors to this volume appreciate it. There is no reason why a zoo should intimate a den of confusion rather than an important condition of emergence and novelty. “Polyphonic” is the catchall term to capture this sentiment. It signals a way of thinking that resists the desire to (...) siphon insight into manageable packets of information in the name of historicality and finitude. A polyphonic, then, is a variegated and discontinuous study that breaks with a tradition that desires continuity and unification, without being erratic. This volume is an exercise in polyphonic thinking. Each contributing scholar develops ideas in connection with his or her research interests. Despite the fluctuation of themes, symmetry exists as each piece sounds off a core melody of religion and the divine. The book contributes to the advancement of current research in contemporary Continental philosophy of religion. By juxtaposing articles by cultural theorists and philosophers of religion, religionists and theologians, the book emphasizes the importance of interdisciplinary and polyphonic conversation to the development of matters of topical interest and issues related to method and ethics in religious studies, and theology. (shrink)

Although the practice of formulating has been examined in a variety of institutional settings, its realization in the framework of school interaction has received no attention from a conversation analytic perspective. The present article aspires to fill this gap, offering some preliminary remarks about how reformulations, namely versions of what was previously said or implied, are accomplished in the classroom. More specifically, two types of the teacher’s reformulations are distinguished, on the basis of his/her epistemic access to what is reformulated. (...) The research aims at demonstrating how a general practice adapts to the central activities of the setting in which it is employed. (shrink)

Explores the place and meaning of philosophy of religion in our current poststructuralist, postsecular, postcolonialist context.

In this important work, Jim Kanaris provides a unique approach to the study of religion, aiming to alleviate the methodological and ideological barriers that divide philosophers, theologians, and social scientists. This is a "philosophy of religion" for a wider audience than that designation usually circumscribes, and, for that reason, Kanaris opts for the broader "philosophy of religious studies." He hybridizes insights principally from the works of Bernard Lonergan and Martin Heidegger but also those of Jacques Derrida, Charles Winquist, and Tyler (...) Roberts, among others. Kanaris combines this with a distinctive hermeneutical approach that gives rise to what he calls "enecstatic" philosophy, one that manages the irreducible complexity of one's individuality, a singularity, in the negotiation of one's objects of concern. Toward a Philosophy of Religious Studies is unlike any other book in religious studies. It provides a unique way to surface personal involvement in the study of religion without compromising scholarly objectivity and philosophical integrity. (shrink)

Explicates the philosophy of religion emerging from the work of Bernard Lonergan, the esteemed theologian who reinvigorated Catholic thought in the twentieth century.

In 2008 the Human Fertilisation and Embryology Act amendments made deliberately choosing to bring disability into the world, using assisted reproduction, a criminal offence. This paper considers whether the legal prohibition above, should influence other policy areas concerning the welfare of future children such as new possibilities presented by foetal surgery and in utero gene therapy. If we have legal duties to avoid disability in one context should this influence our avoidance of disability in this other context? This paper investigates (...) whether the State might have a stake in wider promotion of practices to reduce the degree of disability in foetuses that will come to exist. Not selecting for disability does not affect the welfare of any future individual, whereas treating in utero abnormalities can optimize the eventual child’s welfare; antenatal interventions stand to improve clinical outcomes and welfare should that specific child be born. I explore why the State may want to intervene in the antenatal setting and to what extent, if at all; the State should implement these technologies. I argue that if the State is justified in intervening to outlaw the choosing to create disabled lives using assisted reproductive techniques, it is also justified in putting pressure on prospective parents to accept therapies in utero to help their child be born less disabled. However, I qualify this with the argument that the State is not justified in using force or the criminal law in this situation during pregnancy. (shrink)

Explores the work of Bernard Lonergan in light of contemporary continental thought.

What merit should we find in Heliodoros' novel? Towards its end Hydaspes, agonizing over whether to save Charikleia from human sacrifice, sees before him an internal audience stirred by πθη equal to his and ‘weeping through pleasure and pity at Fortune's stage-management’ . This is a popular audience, a demos, evincing a popular reaction, but one which Heliodoros anticipated and doubtless welcomed. Their reaction is characterized by simple, direct emotions and some limited awareness of the larger processes that have (...) been going on in this novel. For them this is a world of τχη and amazement. Does the novel invite any deeper critical reaction than this? (shrink)