Examining the nature of teachers’ emotions and how they are managed and regulated in the act of teaching is crucial to assess the quality of teacher’s instructions. Despite the essential role emotions play in teachers’ lives and instruction, research on teachers’ emotions has not paid much attention on teachers’ state emotions in the context of daily teaching. Significant portion of literature has described teachers’ emotions by foregrounding trait emotions through deductive methodological approaches. This paper explored elementary teachers’ state and trait (...) emotions while preparing for teaching and during teaching, reasons that underlie these emotions, and the relationship between their emotions and the quality of their mathematics instruction. Participants were seven elementary teachers working in the U.S. who participated in Holistic Individualized Coaching (HIC) professional development that consisted of 5 cycles of coaching over an year. For each coaching cycle pre-coaching conversation and post-coaching conversation data were collected regarding state emotions teachers felt in anticipation of teaching and during teaching retrospectively. Also, teachers responded adapted Teaching Emotion Scale (TES) that was aimed to measure trait emotions. In order to compare teachers’ emotions with instructional quality, coaching session were video recorded and analyzed to determine the quality of instruction. Findings of this study showed that teachers reported 6 categories of emotions (positive, negative, neutral, mixed-positive, mixed-negative, and mixed-complex), and often in non-typical ways (e.g., “not nervous”, “anxious but in a positive way”), and mixed emotions were the most dominant category. Also, teachers had more positive emotions anticipating teaching, than actually teaching the lesson, and there was no noticeable change of emotions across the 5 coaching cycles. The reason teachers felt mixed emotions reflected complex and context-specific nature of teaching, which was not articulated in the literature. There were no clear relationships between emotional experiences and instructional quality. This study allowed participants to freely describe their authentic, complex, overlapping, and ambiguous emotions in the context of active teaching, which contributes opening up the possibilities of diversifying teacher emotion research and shows the significance and usefulness of understanding teachers’ state emotions. (shrink)

There is conflicting experimental evidence about whether the “stakes” or importance of being wrong affect judgments about whether a subject knows a proposition. To date, judgments about stakes effects on knowledge have been investigated using binary paradigms: responses to “low” stakes cases are compared with responses to “high stakes” cases. However, stakes or importance are not binary properties—they are scalar: whether a situation is “high” or “low” stakes is a matter of degree. So far, no experimental work has investigated the (...) scalar nature of stakes effects on knowledge: do stakes effects increase as the stakes get higher? Do stakes effects only appear once a certain threshold of stakes has been crossed? Does the effect plateau at a certain point? To address these questions, we conducted experiments that probe for the scalarity of stakes effects using several experimental approaches. We found evidence of scalar stakes effects using an “evidence seeking” experimental design, but no evidence of scalar effects using a traditional “evidence-fixed” experimental design. In addition, using the evidence-seeking design, we uncovered a large, but previously unnoticed framing effect on whether participants are skeptical about whether someone can know something, no matter how much evidence they have. The rate of skeptical responses and the rate at which participants were willing to attribute “lazy knowledge”—that someone can know something without having to check—were themselves subject to a stakes effect: participants were more skeptical when the stakes were higher, and more prone to attribute lazy knowledge when the stakes were lower. We argue that the novel skeptical stakes effect provides resources to respond to criticisms of the evidence-seeking approach that argue that it does not target knowledge. (shrink)

This paper examines the role of managerial self-interest in the merger market. It looks at factors influencing managers'' merger decisions by analyzing managerial expense preference factors on cross-sectional data employing non-parametric statistical methods. The same factors are examined for acquiring, acquired, and merging firms, and control groups used in each case. The results support the authors'' contention that managerial discretion is a significant motivating factor for mergers. The changes in expense preference factors indicate management decisions which provide conditions allowing (...) management to indulge in management preferred expenditures, while reducing risk to their career. The authors then provide a moral/philosophic framework of ethical analysis for examining manager''s merger decisions, using teleological and deontological theories. They conclude that merger decisions motivated or influenced by self-interest are unethical and, in the process, provide managers facing a merger decision with a framework for making an ethical decision. (shrink)

This chapter contains sections titled: Introduction Cross‐Cultural Perspectives on Human Rights Democratic Participation in the Cultural Context Development as a Process of Self‐Enhancement from Within Conclusion.

In the research on literacy learning the concept of language awareness has come forward as a unifying framework for understanding the underlying knowledge that supports ability in reading and writing. Consensus is gathering around the idea that language awareness is an essential foundation. If subsequent work in this area confirms it, this factor may turn out to be the key cognitive-domain explanation for successful literacy learning in school (and for academic purposes in general). In this review we examine two (...) class='Hi'>cross-cultural comparisons regarding this claim. The comparisons point to the need to examine cases that juxtapose contrasting conditions. Relevant contrasts place side by side examples that appear to be typical and examples that appear to be exceptional. Taking what appear on the surface as sharply diverging cases, how is access to requisite underlying competencies similar, and how different, from one instance to the other? (shrink)

With its over 40 000 denominations worldwide, Christianity undoubtedly remains the most fragmented of the religions of the world. One of the main causes of the said fragmentation is apparently the practice of tithing, which both genuine clergy and many shady characters that have disguised themselves as ministers of religion in society regard as the quickest way of accumulating wealth or making money. Anybody who views television programmes on religion and listens to religious leaders who give Christian preaching on various (...) radio stations nowadays cannot fail to observe the aggressive way in which such leaders opportunistically manipulate their followers and listeners to pay tithes using what has come to be generically known as ‘prosperity gospel’. Given the extent to which it has fragmented and continues to fragment the Christian Church, as well as to taint the image of Christianity as a religion, the question asked by many people today about tithing is: Are the Christians as obligated to pay tithes as the Jews under the Mosaic Law? Using typology for its interpretative tool and arguing both scripturally and historically, this article argues that Christians are not obligated to pay tithes because tithing, as part of the temple worship system whose existence ended with Christ’s free self-offering as a sacrifice to God on the cross, foreshadowed free offering to God by Christ’s followers, not obligatory giving by law.Contribution: This article contributes to the general debate on tithing as practised in the Christian Church today. The article argues that there is no scriptural proof anywhere to validate payment of tithes to the New Testament Church or its ministers. (shrink)

This book explores how Cross-cultural research and relationships are unavoidable because of the current veracity of globalization and how all research methodologies and relationships are affected given the necessity of interpretation of data collected and differences in cultural values and philosophies in all areas of human activities.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Cascading Waterfall of NectarFrancis V. TisoA Cascading Waterfall of Nectar. By Thinley Norbu. Boston: Shambhala, 2006. 312 pp.It is important to make a number of things clear about the work under review before proceeding to a discussion of the parts of the book that bear directly on Buddhist-Christian relations. In the first place, the reader should know the identity of the author, Thinley Norbu. In order to (...) make absolutely clear who the author is, there are no less than four forewords to the book by His Holiness Penor Rinpoche (head of the Nyingmapa school of Tibetan Buddhism), Kathog Rigdzin Pema Wangchen Rinpoche (a prominent Nyingmapa lama), Alak Zenkar Rinpoche (another prominent Nyingmapa lama), and Tulku Thondup Rinpoche (a well-known Nyingmapa lama who has authored several valuable volumes on Vajrayāna Buddhism). Thinley Norbu is the son of the late head of the Nyingmapa school, H. H. Dudjom Rinpoche; like his father, Thinley Norbu is a very highly regarded lama with a wide following of disciples both in the Tibetan exile community and in the wider world community of Buddhist practitioners. The purpose of this book is to provide a working commentary on the Dudjom Tersar Ngondro, a well-known set of preliminary practices promulgated by Dudjom Lingpa (1835–1904), a “treasure revealer” (terton) in Eastern Tibet. This particular form of what are termed the “extraordinary preliminary practices” in the Vajrayāna has been transmitted to a large number of Nyingmapa school practitioners in recent decades. It has become so widespread that it is not unusual for photocopies of the prayers and practices to be given out to interested individuals without any particular initiation or other formality. I myself have [End Page 191] received the text a number of times, both as a formal practice from highly respected Tibetan teachers and in this very informal way from my personal friends among Nyingmapa monastics. Perhaps in response to the wide diffusion of this particular set of Vajrayāna practices, the author of this commentary wishes to clarify the unique features of the system revealed by the terton Dudjom Lingpa and widely taught by his own revered father, Dudjom Rinpoche (1904–1988). I would have to say that the parts of the book that comment on the practices (there is also a commentary on a related tantric visualization) are very well written and should be of great inspiration to those who have undertaken the arduous path of practice in this tradition.On the other hand, the author makes the commentary an occasion for discussing other concerns related to the relationship of Buddhism to other religions, to empirical science, and to the modern world. In these portions of the text, he continues in a polemical vein going back to his very troubling book Welcoming Flowers from Across the Cleansed Threshold of Hope: An Answer to the Pope’s Criticism of Buddhism, published in 1997.1 It is quite clear to careful readers of Pope John Paul II’s book Crossing the Threshold of Hope (New York, 1994) that there was no intention in that book for the Pope to give out a “final word” on any particular subject, much less to make infallible pronouncements on “faith and morals.” Rather, the book is to be taken as the sincere reflections of the Pope on a number of subjects that come up in both the Church and the world. As such, John Paul II’s book is a collection of essays reflecting a series of interviews with the Italian journalist Vittorio Messori, whose outspoken political and religious views are well known. The chapter on the Buddha caused a great deal of consternation in interreligious circles because the vocabulary employed seemed to imply a very negative assessment of Buddhism as a religion. However, it is also clear from certain comments in that chapter that the Pope is thinking critically about Buddhist teachings on salvation, a topic fundamental to any Christian theological engagement with other world religions.The fact that the terminology used by the Pope is imprecise unfortunately reflects the state of general knowledge about Buddhism in the secular and Christian world. As a direct consequence of that lack... (shrink)

This article leans on an experience of online higher education during ten years. Having set the practices of the teaching staff in the paradigmatic tensionnal field of the online higher education, the author questions in terms of arts to make the experience of teachers passing from face-to-face to online education. These arts to make are relative to the complexity of times and rhythms lived but also to the anxiety in front of time of the institution which becomes blurred in the (...) distance teaching. The author will consider that, through the invented knacks and the crossed anxieties, this passage from face-to-face to online education comes along with forms of professionalization of the organization and with the actors. (shrink)

HIV stigma and fears surrounding the disease pose a challenge for public health interventions, particularly those that target pregnant women. In order to reduce stigma and improve the lives of vulnerable populations, researchers have recognized a need to integrate different types of support at various levels. To better inform HIV interventions, the current study draws on social-ecological and evolutionary theories of reproduction to predict stigma and fear of contracting HIV among pregnant women in South India. The aims of this study (...) were twofold: compare the social-ecological model to a modified maternal-fetal protection model and test a combined model that included strong predictors from each model. The study took place in 2008–2011 in Mysore District, Karnataka, India. Using data from a cross-sectional survey and biological indicators of health, we statistically modeled social-ecological variables representing individual, interpersonal, and community/institutional levels. Participants were 645 pregnant women. The social-ecological and combined models were the best-fitting models for HIV-related stigma, and the combined model was the best fit for HIV-related fear. Our findings suggest that combining reproductive life history factors along with individual, interpersonal, and community/institutional factors are significant indicators of HIV-related stigma and fear. Results of this study support a multifaceted approach to intervention development for HIV-related stigma and fear. The combined model in this study can be used as a predictive model for future research focused on HIV stigma and fear, with the intent that dual consideration of social-ecological and evolutionary theories will improve public health communication efforts. (shrink)

The explicit citations of the sacred Scriptures of Israel in the Gospel of John are plotted to culminate in Jesus' final word from the Cross. The words of Jesus are regularly presented as the fulfillment of Scripture, and his words are even read as Scripture. The Gospel of John is a presentation of Jesus as the continuation and perfection of Israel's sacred Scriptures.

The coronavirus disease pandemic fundamentally disrupted humans’ social life and behavior. Public health measures may have inadvertently impacted how people care for each other. This study investigated prosocial behavior, its association well-being, and predictors of prosocial behavior during the first COVID-19 pandemic lockdown and sought to understand whether region-specific differences exist. Participants from eight regions clustering multiple countries around the world responded to a cross-sectional online-survey investigating the psychological consequences of the first upsurge of lockdowns in spring 2020. Prosocial (...) behavior was reported to occur frequently. Multiple regression analyses showed that prosocial behavior was associated with better well-being consistently across regions. With regard to predictors of prosocial behavior, high levels of perceived social support were most strongly associated with prosocial behavior, followed by high levels of perceived stress, positive affect and psychological flexibility. Sociodemographic and psychosocial predictors of prosocial behavior were similar across regions. (shrink)

This essay explores a certain kind of uncertainty, a fuzziness, that occurs in inter-religious study where the religions involved both highly prize clarity, truth, and specific commitments. Reading that crosses religious borders creates a body of new insights and even spiritual experiences that neither fit easily into the settled doctrines of traditions nor contest those doctrines by offering new, liberal, or relativizing alternatives. Rather, productive spaces open up wherein spiritual insight and uncertainty go hand in hand, created and accentuated by (...) study, a stubborn fidelity to detail, and the ability to live with incertainty. By way of example, this essay offers an instance from a current study that the author, a Roman Catholic, is undertaking of intensely devotional medieval Hindu poetry, in part read along with passages from the biblical Song of Songs. The uncertainty carefully cultivated in this kind of study is, he argues, beneficial for those who remain committed to doctrinally robust traditions but also engage in the study of other, similarly robust traditions. (shrink)

It is often stated that optimal global climate policy requires global harmonization of marginal abatement costs – i.e., a single carbon price throughout the world. Chichilnisky and Heal (1994) have shown quite generally that this is only the case if distributional issues are ignored, or if lump-sum transfers are made between countries. Else, a policy in which different regions face different carbon prices may be superior to one with a single global carbon price from a welfare point of view. Still, (...) most integrated assessment models (IAMs) assume away distributional issues and report a single optimal carbon price. We calculate utilitarian-optimal carbon prices under zero cross-regional lump-sum transfers in the multi-region IAM NICE. The result is optimal global climate policy with different regional carbon prices in which the poorest regions face initially low prices, while the richest regions face very high prices from the outset. This entails significant welfare gains over the standard single price optima commonly reported, which, as we argue briefly in conclusion, can be improved upon still by allowing international trading in the corresponding emissions allocations. (shrink)

One of the important aspects of recent aesthetics is its focus on cross-disciplinary approaches. This implies that, although claims to generality and objectivity continue to be made, no single practice, science, or approach is able to provide absolute evidential support for arguments and claims. Aesthetics as a critical enterprise, therefore, is open to a plurality of explanations. As a result, art becomes more than another object of scientific or philosophical inquiry. It becomes a model for philosophical practice that can (...) complement or compete with dominant scientific paradigms. However, such aesthetic practice must respond to at least two grounds for skepticism: that a turn to aesthetics involves withdrawal from either critical and rigorous thinking or from social action and life. By discussing three core themes relevant for recent debates across the fields of philosophy, art history/theory and art pratice we would like to show how these concerns, while serious, can be taken up by aesthetics. These themes are: 1. the issue of validity (motivated by inquiries into the peculiar validity of aesthetic judgments); 2. the issue of subjectivity (motivated by the stipulated ‘special link’ between aesthetics and the human subject); and the political dimension of aesthetics (highlighted by the political implications of pluralist approaches to aesthetics, such as the need for negotiation and appeal). (shrink)

BackgroundThe Western-European concept of libertarian rights-based autonomy, which advocates respect for individual rights, may conflict with African cultural values and norms. African communitarian ethics focuses on the interests of the collective whole or community, rather than rugged individualism. Hence collective decision-making processes take precedence over individual autonomy or consent. This apparent conflict may impact informed consent practice during biomedical research in African communities and may hinder ethical principlism in African bioethics. This study explored African biomedical researchers' perspectives regarding informed consent (...) and potential limitations to the principle of respect for autonomy in African communities.MethodsWe conducted a qualitative study based on in-depth interviews with 12 biomedical researchers, five females and seven males aged 34 to 74 years, currently working at an African university. Interviews lasted 35–40 min each and involved semi-structured open-ended interviews, which allowed participants to offer information about their perceptions and feelings regarding respect for autonomy and informed consent as practised in Africa. Empirical data from the interviews were recorded, transcribed, and analysed using thematic content analysis, together with an interrogation of relevant scientific literature about African communitarian ethics, making evaluations and drawing inferences consistent with the empirical bioethics approach.ResultsBased on these interviews and analysis of relevant literature, we found that informed consent is difficult to apply in an African context because it derives from a Western conception of libertarian rights-based autonomy. Most respondents pointed out that it was challenging to implement informed consent in the African setting. Furthermore, communalism, customary beliefs, spirituality, and relational autonomy are predominant in most African communities, as exemplified by the African moral philosophies of Ubuntu/botho and Ukama, which emphasize communitarianism over individual rights. We also found that language, education, poverty, and cultural beliefs are barriers to obtaining proper informed consent in African communities.ConclusionsWe conclude that there are limitations to applying the principle of respect for autonomy and informed consent in African communities, especially in the context of human biomedical research. We recommend using a more relational approach, such as Ross’s prima facie duties, to implement informed consent in African communities. (shrink)

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

The emergence of the COVID-19 pandemic resulted in abrupt disruptions in teaching and learning activities in higher education, with students from diverse programs suffering varying levels of anxieties. The physical education field happens to be one of the most affected academic areas due to its experiential content as a medium of instruction. In this study, we investigated the roles of school climate and coping strategies in the relationship between COVID-19 related knowledge and anxiety. Through the census approach, a cross-sectional (...) sample of 760 students was administered a questionnaire in two universities offering Physical Education in Ghana: the University of Education, Winneba, and University of Cape Coast. The outcome of the study found a positive and significant link between COVID-19 knowledge and anxiety. Further, school climate and coping strategies significantly moderated the relationship between students’ COVID-19 knowledge and associated anxiety. The findings have implications for creating a conducive school environment that reduces the risk of COVID-19 infection and through students’ adoption of active coping strategies in an attempt to reduce psychological distress associated with COVID-19 anxiety. (shrink)

Ever since Clifford Geertz urged the “blurring of genres” in the social sciences, many scholars have considered the crossing of disciplinary boundaries a healthy alternative to rigidly maintaining them. But what precisely does the metaphor of “blurring” imply? By unpacking the varieties of visual experiences that are normally grouped under this rubric, this essay seeks to provide some precision to our understanding of the implications of fuzziness. It extrapolates from the blurring caused by differential focal distances, velocities of objects in (...) the visual field, and competing perspectival vantage points to comparable effects in the intersection of different scholarly disciplines. Arguing against the holistic implications of Geertz's metaphor, as well as the even more totalizing concept of “consilience” introduced by E. O. Wilson, it suggests that blurring implies new types of complexity between or among those disciplines. (shrink)

Mudge, Peter In one of his most significant addresses before he was elected pope, the then Cardinal Jorge Mario Bergoglio stated in his 'Pastoral Letter for the Year of Faith': 'Among the most striking experiences of the last decades is finding doors closed'. This seminal letter fuses many of the themes that have appeared in Pope Francis's later writings and addresses, following his election as the 266th pope, on 13 March 2013.

Seattle, Prague, Quebec, Nice, Gothenburg, Genoa, Brussels, Barcelona, ≡ All these cities formed the setting of mass globalization protests. In most mass media reports, the presence of thousands of peaceful demonstrators has been outshone by the pictures of radical activists smashing McDonald's and Niketown. In the search for an adequate theological response to today's context of globalization, this article takes precisely this radical activism as a starting–point. In line with those postmodern iconoclasts’ own legitimation, a theological approach to this case (...) leads to the Marxist theory of fetishism and idolatry as it has already been investigated by liberation theologians two decades ago. Surprisingly, a renewed version of this critique of the theologization of economics can be found in No Logo , the trend–setting globalization critique written by the Canadian journalist Naomi Klein. A theological close reading of this best–selling book brings to the light a recurrent use of religious metaphor to characterize the corporate logo as a major aesthetic figure in the context of globalization. In order to understand the aesthetic and theological processes involved, a confrontation with the theological aesthetics of Hans Urs von Balthasar delivers a striking formal parallel between the Church's cross and today's corporate logo. Beyond an at first sight similar theo–aesthetic programme, Balthasar's theological aesthetics however opens up a position which enables us to expose the contemporary global socio–economic system as a subtly inverted Christianity. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

In lieu of an abstract, here is a brief excerpt of the content:Visions of Damietta:St. Francis, Robert Grosseteste, and the Crusades, 1219–1253Rosamund M. Gammie (bio)A peculiar and under-explored event in Robert Grosseteste's (d. 1253) life is that of his supposed dream-vision in 1249, reported posthumously and in only one source, the Lanercost chronicle.1 The vision foreshadows the loss of Damietta in Egypt the following year, during the Seventh Crusade (1249–54) under the leadership of Louis IX. The parallels to St. (...) Francis's vision at Damietta in 1219 during the Fifth Crusade (1215–21) are immediately noticeable yet the vision has remained largely dismissed as an afterthought in the scholarship of Grosseteste. Considering that Grosseteste wrote, in 1236, what has been described by Michael Lower as "surely the best defence of the cross petition a crusader ever had," in addition to his association with the Franciscans and his relationship with Richard, earl of Cornwall, brother of Henry III and nephew of celebrated crusader Richard I and a (if not the) principal leader of the Baron's Crusade, it is surprising that there is no fuller account of his support for the movement; rather there are piecemeal references to certain acts of interference such as that noted by Lower.2 This paper seeks to establish Grosseteste's position on the crusades, in light of a thoroughly Franciscan influence, beginning with Damietta. [End Page 141]Robert Grosseteste and the FranciscansMuch has been written about the relationship between Robert Grosseteste and the early Franciscan movement in England.3 As Giles Gasper writes in a recent study of Grosseteste and the Franciscan school at Oxford, "Robert Grosseteste is well-known for his support for the Franciscan order, and his warm relations with many brothers of the English province."4 James McEvoy concludes in his examination of Grosseteste's affinity with the nascent movement that "there can be no doubt that Grosseteste was well acquainted with the personality and ideals of St. Francis, the circumstance of the Franciscans' foundation, and the nature of their vocation."5 Grosseteste's Letters are full of admiration for the Franciscans and involvement in their affairs, so much so that a clear and uncompromisingly affectionate relationship can be traced during the bishop's lifetime. Indeed, Grosseteste, in Letter 41, ca. 13 March, 1236, declares to Elias of Cortona, third minister of the Franciscan Order, that "there are no assistants I know of … so effective as your friars."6 The Friars themselves reciprocated their love for Grosseteste; the same letter states, "your sons, the Friars Minor in England, out of kindness in a special way embrace me tightly with arms of love." A letter from 1238 (Letter 58) to Pope Gregory IX asks for help in preserving the reputation of the Brothers, who "illuminate our whole land with the brilliant light of their preaching and teaching" with the warning that "the glory of such an important religious order will vanish and the masses will be scandalized in them."7 [End Page 142]The Dominican Brother Hubert perhaps best expresses the affection between the religious orders and Grosseteste, writing the celebratory Life of Grosseteste shortly after the bishop's death in 1253.8 According to Brother Hubert, Grosseteste was the "father and guardian" of both orders, whose presence "pleased him, as did their / Arrival, their multitude, and frequent conversation," and that just "as a mother to her new-born, he fostered, loved / Protected, fed, and valued them."9 Gasper continues, "English Franciscan historiography leaves no doubt as to the high esteem in which the order held Grosseteste from the mid-13th century onwards, honored in particular for his teaching and learning."10 Chosen personally by Agnellus of Pisa to teach the first Franciscans at Oxford, his influence cannot be underestimated. Indeed, there were Franciscan (and Dominican) contributions to the ultimately unsuccessful attempt to canonize the bishop; a ten-lined letter from Nicholas, guardian of the Greyfriars at Lincoln, penned on 26 June, 1289, extolls the exemplary actions of the bishop.11The relationship between Grosseteste and this first generation of Franciscans was one of mutual respect and love. What is harder to trace is Grosseteste's appreciation of St. Francis himself. When Servus Gieben asks... (shrink)

En philosophie comme en d'autres domaines, la puissance de l'Absolu semble bien à présent nous être refusée. Sa relève s'est vue opposer non seulement la violence de la révolte, mais la pluralité invincible des perspectives finies et la reconnaissance raisonnable de l'irréductible multiplicité du patrimoine spirituel de l'humanité. Tout se passe comme si nous avions pris conscience que l'intrigue première n'était pas celle de la pensée et de ses catégories essentielles, mais celle de la liberté et de ses attitudes existentielles. (...) Les questions ultimes ne disparaissent pas pour autant, mais elles échappent désormais aux prétentions magistrales d'une théorie unique. C'est seulement du dialogue, toujours à reprendre, des libertés en quête de raison que peut renaître, sans trop d'illusions, la visée d'un sens de l'existence qui ne peut que se diffracter en perspectives multiples. C'est dans cet esprit que Francis Guibal met en vis-à-vis Cornelius Castoriadis et André Stanguennec sur " histoire et libertés " ; Henri Bergson et Franz Rosenzweig sur " expérience et transcendance " ; Jacques Derrida et Jean-Luc Nancy sur " déconstruction et création " ; René Girard, Paul Ricoeur et Catherine Chalier sur " Le religieux en héritage(s) ". (shrink)

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With a crown of thorns on his head, nails in his hands and feet, and a spear wound in his chest, Jesus Christ of Nazareth, who was hanging on the Cross, has occupied Christians for hundreds of years and continues to do so. All Christian faith centres around Jesus, who sacrificed himself on the crucifix for this symbolized event, or "salvation of sinful mankind." In this framework, Christians believe that every human being should imitate the life of Christ as (...) a "model savior", and especially experience the same wounds and passion on the crucifix. Paul was the first to say that he had the scars of Christ on his body. Francis of Assisi and others followed him, and they were considered stigmatics/stigmata bearers. In our country, although there have been many studies on Jesus, no study on the subject of stigmata has been found. Therefore, in this article, the emergence of the understanding of stigmata in the context of bearing the wounds of Jesus Christ on the cross on the body of believers, its historical development, the perceptions of the Middle Ages and the stigmata of Paul and Francis of Assisi will be discussed. Thus, the development of the understanding of stigmata in the Christian world and how effective it is will be tried to be revealed. (shrink)

First Published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.

Rooted in the field of cathedral studies, this paper draws into dialogue three bodies of knowledge: Edward Bailey’s notion of implicit religion that, among other things, highlights the continuing traction of the Christian tradition and Christian practice within secular societies; David Walker’s notion of the multiple ways through which in secular societies people may relate to the Christian tradition as embodied within the Anglican Church and John Fisher’s notion of spiritual wellbeing as conceptualised in relational terms. Against this conceptual background, (...) this paper draws on data provided by 1234 participants attending one of the Christmas Eve carol services in Liverpool Cathedral to explore the perceived impact of attendance on the spiritual health of people who do not believe in God and yet feel that Liverpool Cathedral is their cathedral, and it is this sense of belonging that brings them back at Christmas time.Contribution: Situated within the science of cathedral studies, this paper links in an original way three fields of discourse: Edward Bailey’s notion of implicit religion, David Walker’s notion of the four ways of belonging to God facilitated by the Anglican Church and John Fisher’s conceptualisation and operationalisation of the notion of spiritual wellbeing. The hypothesis developed from this original integration of theoretical perspectives is then tested empirically on data provided by 404 participants at carol services who do not believe in God. (shrink)

Ce livre retrace le cheminement du chercheur: le journal de ses intuitions, ses espoirs, ses doutes, ses certitudes, - jusqu'au silence d'avril 1908. Il replace la quete dans l'activite d'ensemble du savant: monographies, cours de linguistique generale, travaux de mythographie. Il la situe dans un paysage intellectuel scrupuleusement balise. Par dela des considerations d'une technicite souvent rebutante, et non exemptes de contradictions (parfois flagrantes), il s'attache a suivre le fil d'une quete autant mystique que linguistique. Par surcroit il donne a (...) lire le texte de Lucrece (accompagne de sa traduction), et la facon dont le transfigurent les Cahiers (dont une part importante est reproduite en fac simile). Il en soumet la lecture a certaines epreuves (dont un test informatique), qui demontrent que le phenomene echappe a la prison binaire qu'evoquait R. Barthes (son/graphie, demontre/indemontrable...), et reste d'une implacable actualite: qu'il pose dans toute son acuite la problematique d'une ecriture. Reste largement meconnu, Saussure le sera-t-il moins apres ce livre? Une chose est sure: on ne pourra, une fois ces pages refermees, conserver le meme regard sur celui qui fut en linguistique, selon le mot de Benveniste, une 'autre facon de commencer'. (shrink)

The untranslatable and intriguing notion of ethos (mores, goodness, character, etc.) contrasts in Ancient rhetoric with pathos and logos, the other two pisteis or means of persuasion. Rhetorical ethos is characterized by ambivalence; is it essentially extra- or intra-discursive? an effect of the soul or an effective simulacrum? stable or circumstantial? As a discursive image, an artefact of speech, ethos remains problematic in its legitimacy. As shown in this volume, Montaigne's readings of Ancient theories of ethos resonate in the Essais. (...) The rhetorical effectiveness of Plutarch and Socrates versus Brutus and Seneca, for instance, is assessed in terms of ethos and a revealing style. Montaigne weighs rhetorical and ethical theories as he judges the writings of others, stages diverse types or characters, and develops in his book his own notion of ethos, paradoxical and dynamic, changing as is our soul. A variety of ethe narrated or enacted are also examined: Stoic figures and philosophers, generals, courtiers and honnetes hommes, Indians, tragic heroes and heroines, among others. This collection of essays, beyond Montaigne studies, contributes to intellectual history, and to rhetorical, ethical, and political inquiry, for the early modern period and beyond. Montaigne's quest for more human and humane modes of expression and action can be better understood in light of the notion of ethos, which raises issues of representation, subjectivity, social interaction, moral philosophy, politics, pragmatics, anthropology and identity. The contributors to this volume offer fresh new voices in the art of conversation about the Essais as they explore the many ramifications of Montaigne's ethos and the manifold ethe he brings forth. (shrink)