Separate focus on crop fertilization or feeding practices inadequately describes nitrogen (N) loss from mixed dairy farms because of (1) interaction between animal and crop production and between the production system and the manager, and (2) uncertainties of herd N production and crop N utilization. Therefore a systems approach was used to study N turnover and N efficiency on 16 conventional and 14 organic private Danish farms with mixed animal (dairy) and crop production. There were significant differences in N surplus (...) at the farm level (242 kg. N/ha. vs. 124 kg. N/ha. on conventional and organic dairy farms respectively) with a correlation between stocking rate and N surplus. N efficiency was calculated as the output of N in animal products divided by the net N import in fodder, manure and fertilizer. N turnover in herd and individual crops calculated on selected farms showed differences in organic and conventional crop N utilization. This is explained via a discussion of the rationality behind the current way of planning the optimum fertilizer application in conventional agriculture. The concept of marginal N efficiency is insufficient for correcting problems of N loss from dairy farms. Substantial reductions in N loss from conventional mixed dairy farms is probably unlikely without lower production intensity. The concept of mean farm unit N efficiency might be a way to describe the relation between production and N loss to facilitate regulation. This concept is linked to differing goals of agricultural development—i.e. intensification and separation vs. extensification and integration. It is discussed how studies in private farms—using organic farms as selected critical cases—can demonstrate possibilities for balancing production and environmental concern. (shrink)

This essay is a second attempt to reconcile the perspectives of Merleau-Ponty and Guattari, following on the examination of the unconscious in a previous issue of Chiasmi. Here the focus concerns an ontology that overcomes the dualistic heritage of Western metaphysics. More precisely, I compare the concept of flesh as Merleau-Ponty employs it in his later texts with that of the machine as Guattari uses this from the end of the 1960s until his last writings in the early 1990s. The (...) machine concerns the potential for transformation in a given social and political configuration, so that the ontology to be drawn from this concept is a thought of transformation. The position of individual subjectivity in this context is not so different from that granted to it by Merleau-Ponty in his last writings: a curvature of the flesh or, as Deleuze and Guattari write about the artisan in A Thousand Plateaus, “one who is determined in such a way as to follow a flow of matter.”Cet essai est une deuxième tentative de rapprochement des perspectives de Merleau-Ponty et de Guattari, après la problématique de l’inconscient traitée dans un précédent numéro de Chiasmi. Cette fois elle a lieu sous l’angle d’une ontologie qui surmonte l’héritage dualiste de la métaphysique occidentale. Plus précisément, je mets en comparaison la notion de chair telle que Merleau-Ponty la met en oeuvre dans ses textes tardifs et celle de machine telle que Guattari l’emploie depuis la fin des années 1960 jusqu’à ses derniers écrits du début des années 1990. La machine concerne le potentiel de transformation dans une configuration sociale et politique donnée, de sorte que l’ontologie qu’on peut tirer de cette notion est une pensée de la transformation. La position de la subjectivité individuelle dans ce contexte n’est pas très différente de celle que lui accorde Merleau-Ponty dans ses derniers écrits : une courbure de la chair, ou comme l’écrivent Deleuze et Guattari dans Mille plateaux à propos de l’artisan, « celui qui est déterminé à suivre un flux de matière ».Questo saggio è un secondo tentativo di avvicinare le prospettive di Merleau-Ponty e di Guattari, dopo quanto fatto in un precedente numero di Chiasmi attorno alla problematica dell’inconscio. Questa volta, tale raffronto sarà nella prospettiva di un’ontologia che superi l’eredità dualistica della metafisica occidentale. Più precisamente, intendo confrontare la nozione di carne, nel modo in cui essa prende corpo nei testi dell’ultimo Merleau-Ponty, e quella di macchina di Guattari, nella maniera in cui è caratterizzata dall’autore a partire dalla fine degli anni Sessanta fino ai suoi ultimi scritti dell’inizio degli anni Novanta. La macchina riguarda il potenziale di trasformazione in una configurazione sociale e politica data, e quindi l’ontologia che ne deriva implica un pensiero della trasformazione. In questo contesto, la posizione della soggettività individuale non è molto diversa da quella caratterizzata da Merleau-Ponty nei suoi ultimi scritti: una curvatura della carne, o, come scrivono Deleuze e Guattari in Millepiani a proposito dell’artigiano, “colui che è determinato a seguire un flusso di materia”. (shrink)

David Abram est l’un des protagonistes les plus influents de la philosophie environnementale, aux confluents de l’écosophie d’Arne Næss et de l’ontologie de la chair de Maurice Merleau-Ponty. Cette brève contribution relève certains motifs et arguments centraux de la pensée d’Abram, en particulier son interprétation de la spécificité de l’animalité humaine et la perception du caractère animé du paysage. Elle ancre Abram dans une cosmologie animiste et donne une réponse à la question de la forme que pourrait prendre une sagesse (...) indigène contemporaine en Occident. (shrink)

Quelle est la nature et la fonction des sentiments dans l’activité de connaissance et, plus largement, dans l’existence humaine? Cette question, massive, n’a cessé d’inquiéter la philosophie, dont l’histoire paraît à bien des égards se confondre avec celle d’une opposition entre la lucidité de la raison et l’obscurité dangereuse des passions. Si le discours philosophique n’a jamais nié l’importance des sentiments, ni leur rôle dans l’ordonnancement général de la vie humaine, ce discours est cependant empreint d’ambiguïtés, comme l’est, déjà, le (...) statut du « cœur » dans la tripartition fonctionnelle de l’âme présentée par Platon : ni réductible à la droite raison, ni relégué dans la sphère des désirs qui nous empêchent de contempler les Idées, le sentiment est cet intermédiaire allié de la raison qui met en mouvement nos réactions morales. Cette ambiguïté se retrouve à l’âge classique, lorsque le discours philosophique découvre le fonctionnement des passions et cherche les modèles scientifiques susceptibles d’en rendre compte, hésitant entre la physiologie , la géométrie , la médecine et les sciences de la nature .En faisant de l’affectivité l’une des structures fondamentales de l’existence, la phénoménologie a replacé au centre du questionnement philosophique la problématique des sentiments. Mais comment décrire ces expériences singulières – celle de l’amour, de l’angoisse, du désespoir ou de la joie – sans les confondre avec des objets? Comment donner du sens aux affects sans adopter ce point de vue surplombant des sciences de la nature, qui confond le discours des causes et celui des raisons? Comment, en d’autres termes, continuer à parler des sentiments de manière raisonnée, tout en reconnaissant que les sentiments nous font autant que nous les connaissons – tout en continuant, par conséquent, à être réceptifs à leur pouvoir de nous ébranler? (shrink)

To what degree can language be acquired from linguistic input alone? This question has vexed scholars for millennia and is still a major focus of debate in the cognitive science of language. The complexity of human language has hampered progress because studies of language–especially those involving computational modeling–have only been able to deal with small fragments of our linguistic skills. We suggest that the most recent generation of Large Language Models (LLMs) might finally provide the computational tools to determine empirically (...) how much of the human language ability can be acquired from linguistic experience. LLMs are sophisticated deep learning architectures trained on vast amounts of natural language data, enabling them to perform an impressive range of linguistic tasks. We argue that, despite their clear semantic and pragmatic limitations, LLMs have already demonstrated that human-like grammatical language can be acquired without the need for a built-in grammar. Thus, while there is still much to learn about how humans acquire and use language, LLMs provide full-fledged computational models for cognitive scientists to empirically evaluate just how far statistical learning might take us in explaining the full complexity of human language. (shrink)

Este libro es parte de la colección e-Libro en BiblioBoard.

Das Thema dieser Arbeit ist Hegels berühmte und berüchtigte These vom "Ende der Kunst". Der Verfasser bemüht sich insbesondere darum, diese These im Zusammenhang mit ihren Voraussetzungen zu analysieren und einer Kritik zu unterziehen.

The recent drastic development of agriculture, together with the growing societal interest in agricultural practices and their consequences, pose a challenge to agricultural science. There is a need for rethinking the general methodology of agricultural research. This paper takes some steps towards developing a systemic research methodology that can meet this challenge – a general self-reflexive methodology that forms a basis for doing holistic or (with a better term) wholeness-oriented research and provides appropriate criteria of scientific quality.From a philosophy of (...) research perspective,science is seen as an interactive learning process with both a cognitive and a social communicative aspect. This means, first of all,that science plays a role in the world that it studies. A science that influences its own subject area, such as agricultural science, is named a systemic science. From this perspective, there is a need to reconsider the role of values in science. Science is not objective in the sense of being value-free.Values play, and ought to play, an important role in science – not only in form of constitutive values such as the norms of good science, but also in the form of contextual values that enter into the very process of science. This goes against the traditional criterion of objectivity. Therefore, reflexive objectivity is suggested as a new criterion for doing good science, along with the criterion of relevance. Reflexive objectivity implies that the communication of science must include the cognitive context, which comprises the societal,intentional, and observational context. Ina ccordance with this, the learning process of systemic research is shown as a self-reflexive cycle that incorporates both an involved actor stance and a detached observer stance. The observer stance forms the basis for scientific communication.To this point, a unitary view of science as a learning process is employed. A second important perspective for a systemic research methodology is the relation between the actual,different, and often quite separate kinds of science. Cross-disciplinary research is hampered by the idea that reductive science is more objective, and hence more scientific, than the less reductive sciences of complex subject areas – and by the opposite idea that reductive science is necessarily reductionistic. Taking reflexive objectivity as a demarcator of good science, an inclusive framework of science can be established. The framework does not take the established division between natural, social, and human science as a primary distinction of science.The major distinction is made between the empirical and normative aspects of science,corresponding to two key cognitive interests.Two general methodological dimensions, the degree of reduction of the research world and the degree of involvement in the research world, are shown to span this framework. The framework can form a basis for transdisciplinary work by way of showing the relation between more and less reductive kinds of science and between more detached and more involved kinds of science and exposing the abilities and limitations attendant on these methodological differences. (shrink)

There are many different meanings of sustainability and precaution and no evident connection between the new normative concepts and the traditional moral theories. We seek an ethical basis for sustainability and precaution—a common framework that can serve as a means of resolving the conceptual ambiguities of the new normative concepts and the conflicts between new and traditional moral concepts and theories. We employ a systemic approach to analyze the past and possible future extension of ethics and establish an inclusive framework (...) of ethical extension. This framework forms the basis for what we call a systemic ethic. (shrink)

Responds to the reply by L. T. Hoshmand and J. Martin to S. C. Yanchar and K. B. Kristensen's comments on Hoshmand and Martin's proposal for a naturalistic epistemological approach to psychological science. Hoshmand and Martin argue that in Yanchar and Kristensen's stance toward some aspects of their proposal, they have attributed to Hoshmand and Martin a relationship between theory, method, and data that they do not hold. According to Hoshmand and Martin, in making their case Yanchar and (...) Kristensen have objected to empirical means of evaluation, and essentially undermined their own argument. The authors clarify their position by responding to these claims. 2012 APA, all rights reserved). (shrink)

Study of concept of Brahman in Upanishads with special reference to the philosophy of Śāṇḍilya.

Comments on L. T. Hoshmand & J. Martin's (see record 1995-28533-001) proposal for providing unity in psychological science. Hoshmand and Martin suggest that psychology may derive its own naturalized epistemology by studying and describing the activities in which psychologists are currently engaged, find successful, and how it is that they historically arrived at these practices. While Hoshmand and Martin's notion that an historico-descriptive analysis may be helpful for the study of psychology is not rejected, it is argued that a critical (...) examination of the theoretical bases of psychological research programs, as well as the theoretical assumptions of the historico-descriptive method itself, must precede its employment. (shrink)

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

Upon doing something generous for someone with whom you are close, some kind of reciprocity may be appropriate. But it often seems wrong to actually request reciprocity. This chapter explores the wrongness in making these requests, and why they can nevertheless appear appropriate. After considering several explanations for the wrongness at issue (involving, e.g. distinguishing oughts from obligation, the suberogatory, imperfect duties, and gift-giving norms), a novel proposal is advanced. The requests are disrespectful; they express that their agent insufficiently trusts (...) the hearer to recognize their own reasons to reciprocate, and the close relationship between them morally requires this kind of trust. This proposal is articulated and situated in the recent discussion of the normativity of requests. The chapter concludes by explaining how these requests may appear appropriate. Agents in these relationships often have standing to make requests, though the standing is lacking in these particular cases. (shrink)

"In this edited collection, an international ensemble of scholars examine what contemporary cinema tells us about neoliberal capitalism and cinema, exploring whether filmmakers are able to imagine progressive alternatives under capitalist conditions. Individual contributions discuss filmmaking practices, film distribution, textual characteristics and the reception of films made in different parts of the world. They engage with topics such as class struggle, debt, multiculturalism and the effect of neoliberalism on love and sexual behaviour. Written in accessible, jargon-free language, Contemporary Cinema and (...) Neoliberal Ideology is an essential text for those interested in political filmmaking and the political meanings of films."--Provided by publisher. (shrink)

Atualmente, há um crescente interesse no estudo das sequelas psicológicas em vítimas de queimaduras. Este artigo faz uma revisão da literatura com a finalidade de examinar quais são os danos psicológicos e psiquiátricos mais relevantes apresentados por indivíduos que sofrem acidentes com queimaduras..

This article builds on lessons from Denmark and the Nordic area to offer a novel and comprehensive logic of action within the emerging political economy that may be used to assess the possible new roles that unions can take on. The authors argue that unions are capable of “civilizing” globalization and current forms of governance by becoming responsible for pushing for a governance regime in a new and more egalitarian direction.

IntroductionDrug-related deaths are a major public health challenge. Losing a child to a DRD can be a very stressful life event, which places parents at risk of mental and physical health problems. However, traumatic experiences like losing a child to DRD can paradoxically also lead to positive psychological changes. A mixed-method approach was used to understand the complexity of the phenomenon of post-traumatic growth experienced by parents following a DRD.MethodBy combining data from a survey and interviews, we explored positive growth (...) experiences among Norwegian parents. We conducted descriptive analyses of the sample’s demographic characteristics and mean scores for Post-traumatic Growth Inventory items. Hierarchical multiple regression was used to examine the influence of the ability to perform daily activities, self-efficacy, social support, and symptoms of prolonged grief on the outcome variable of post-traumatic growth. Reflexive thematic analysis was applied to analyze the qualitative data. Finally, we integrated the results of the survey and the interviews.ResultsFor items measuring post-traumatic growth, parents scored highest on the item “I discovered that I’m stronger than I thought I was” and lowest on the item “I am able to do better things with my life.” Self-efficacy and social support had a statistically significant relation with post-traumatic growth. Two themes were generated from the interviews: new perspectives on life and new paths in life. Even though the “New Possibilities” subscale had the lowest mean score for the PTGI-SF, new paths in life were important for many of the interviewed parents.DiscussionParents described traumatic stressors associated with having a child who uses narcotics and hence experienced positive changes even before losing their child. We argue that on an individual level, the consequences of spillover stigma, low self-efficacy, and intrusive rumination can hinder potential post-traumatic growth. On a group level, enhancing network support may increase post-traumatic growth experiences. Hence, parents who have experienced a DRD can benefit from help to activate their social networks and strengthen their self-efficacy. (shrink)

The article develops an ecopedagogical-philosophical approach to the creative lifeforce kindergarden as a future kindergarden for a nature-friendly and sustainable development. It draws empirically on an action-research project in Klokkergaarden nature- and culture kindergarden in Drammen, Norway. The focus has been on the good meetings between humans, culture and nature through the three main topics that are to mark kindergardens and schools over the next years: life mastery, democracy and sustainable development. The target group is the leadership and employees of (...) kindergardens, and the target is to make concrete what the creative lifeforce kindergarden is, how it shows in practice and how it can be developed as an actor in sustainable community development. (shrink)

This paper examines the relationship between identities and the bicycle as portrayed in films. The analysis finds that taking the viewpoint of the bicycle emancipates the bicycle from being subjected to closure, as the constructionists would have it, and thus articulates the differences with which the bicycle can communicate to its rider. The paper examines the bicycle as depicted in three films: Premium Rush, A Sunday in Hell and Life on Earth. It engages with the concept of ‘interpretative flexibility’ and (...) the development of the bicycle, as examined by Wiebe Bijker and others, and argues that the interpretative flexibility of bicycles does not cease just because the high-wheeler was abandoned and the ‘safety’ bicycle was universally accepted. The fight for the role of the bicycle continues and the bicycle is subject to constant transformations in order to reconstruct it according to human needs. Andrew Feenberg’s modified constructivism is applied to re-examine the technical development of the bicycle, claiming that technology is dependent on specific social structures as well as human agency. The paper argues that just as social structures are negotiable and unfixed at any point in time, the bicycle too is never neutral but remains negotiable and unfixed. Consequently, since the bicycle constantly ‘speaks’ back to the user, there is never closure in the technical development of the bicycle. Drawing on the writings of Bruno Latour and the Deleuzian idea of assemblages, the bicycle and its rider are considered as an organic entity that is constantly forged and un-forged. Understanding the rhetoric of the bicycle machine helps the convergence of a bicycle becoming with becoming a rider, marking the bicycle as equal to its rider. Viewed in this way, the hierarchy of agency collapses and a crystallization emerges out of the rider and bicycle entwinement. (shrink)

How do we refer to people in everyday conversation? No matter the language or culture, we must choose from a range of options: full name ('Robert Smith'), reduced name ('Bob'), description ('tall guy'), kin term ('my son') etc. Our choices reflect how we know that person in context, and allow us to take a particular perspective on them. This book brings together a team of leading linguists, sociologists and anthropologists to show that there is more to person reference than meets (...) the eye. Drawing on video-recorded, everyday interactions in nine languages, it examines the fascinating ways in which we exploit person reference for social and cultural purposes, and reveals the underlying principles of person reference across cultures from the Americas to Asia to the South Pacific. Combining rich ethnographic detail with cross-linguistic generalizations, it will be welcomed by researchers and graduate students interested in the relationship between language and culture. (shrink)