The experiences of clinicians who care for the sick and dying after withdrawal of treatment are rarely documented. This may be because these narratives, which offer insight into the intentionality and character of the clinician, do not lend themselves to clinical reports. The experience of palliative care touches clinicians in different ways and often confronts them with complex ethical dilemmas about care and treatment. This article explores the character of the clinician in relation to the telos of medicine and the (...) experience of accompanying the dying after withdrawal of treatment. (shrink)

Change is the new normal, but so it has been for ages. Experience to navigate change is something you get just after you needed it, unless you tap into age-old experience. The Fourth Industrial Revolution is bringing about wide-ranging changes. With people having to adjust, the question is whether Christianity, with its roots in preindustrial times, may support people to navigate these changes. This conceptual article focusses on the relationships amongst constructs, exploring logical arguments about how these constructs are associated. (...) The 4IR is briefly described from differing vantage points, as to whether it is a valid description thereof. Whether a revolution or evolution, it is a complex system, and therefore the theory of complex systems is used, with the conclusion that one may merely participate in such systems. Being novel situations, one needs to participate creatively, based on a cognitive understanding of creativity. Creative solutions do not materialise out of thin air but are the novel use of existing knowledge structures. Christian traditions include institutional memories of how people managed situations of radical change, as reflected in Genesis 1 and Lamentations 4. These passages provide building blocks that may be used in creative coping strategies during times of change. Both passages suggest the strategy to juxtapose order and chaos, and borrowing from that, a ‘Grip-Grapple-Grow’ scaffolding system is suggested. To test the usability thereof, the issue of face masks during the Coronavirus Disease 2019 pandemic was touched upon, to evaluate how the interplay amongst 4IR, disruption, beliefs and technological advancement may play out.Contribution: The Fourth Industrial Revolution is speeding up the pace of change, with people having to adapt. This article explores processes of change management, juxtaposing the theory of complex systems, the cognitive science understanding of creativity and institutional memories afforded by some Christian traditions reflecting on how people managed order and chaos. (shrink)

Investigo la relación filosófica entre Avenarius y Husserl en los años del curso Problemas fundamentales de la fenomenología en relación especial con el concepto natural de mundo. Primero, expongo brevemente los temas fenomenológicos fundamentales: el concepto natural de mundo, la reducción fenomenológica y la unidad del yo. En segundo lugar, sintetizo las ideas básicas de la obra Der menschliche Weltbegriff de Avenarius. En tercer lugar, discuto la coincidencia entre Avenarius y Husserl, poniendo énfasis en la reducción primordial, y planteo las (...) críticas de Husserl a Avenarius, destacando la postura unívoca de Avenarius en contraste con la postura fenomenológica de Husserl. I study the philosophical relationship between Avenarius and Husserl during the years where the later held the lectures The Basic Problems of Phenomenology, taking especially into account the natural concept of the world. First, I expound briefly the basic phenomenological topics of the lectures: the natural concept of the world, the phenomenological reduction and the ego's unity. Second, I tackle the basic ideas of Avenarius' Der menschliche Weltbegriff . Third, I discuss the coincidence between Avenarius and Husserl, paying special attention to the primordial reduction, and also the objections that Husserl made to Avenarius, making a contrast between Avenarius' univocal approach to being and Husserl's phenomenological account. (shrink)

The authors in this edited volume reflect on their experiences with culturally relevant pedagogy-as students, as teachers, as researchers-and how these experiences were often at odds with their backgrounds and/or expectations.

Is it possible to provide context-relevant education to a diverse and dispersed body of students via online presented courses? Contextual relevance is called for by students and the public alike, as can also be seen in the #fallist movements. More traditional academics and institutions argue for retaining excellence from the past and known knowledge still to be taught. In this conceptual article, education is seen as a mastery of knowledge expanses by integrating Data and Information into Knowledge and Wisdom (D-I-K-W). (...) Departing from the learning sciences, especially mind, brain and education science and its application in culturally appropriate learning, it is argued that including effective learning strategies in online courses, especially application-oriented strategies, can help students to apply knowledge from the past to contexts in the present, thereby attaining context-relevant education. However, the application of learnt material to situations brings forward another dimension, namely, the future, which is Volatile, Uncertain, Complex and Ambiguous (VUCA). In applying and making decisions, it is helpful to attend to the Cynefin framework, attending to the domains of the obvious, the complicated, the complex, the chaotic and the disorder. Excellence from the past and relevance in the present should, therefore, be augmented by abilities aimed at future readiness. Context-relevant online education should therefore attend to the past, the present and the future. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 207 Seiten: 31-64.

This article proposes a 'fusion of horizons' in constructing urban public theologies in South Africa. This is done through the introduction of five interrelated themes that have emerged from the on-going knowledge and idea production by a distinguishable counterpoint in contemporary scholarly, intellectual and activist engagement with the urban, in the authors' own South African context but also wider internationally. In advancing a praxis-agenda for urban public theology, the authors subsequently identify the following, albeit not exhaustive, themes: southern urbanisms and (...) the factor of unprecedented urban migration; 'right to the city' and urbanisation from below; a reclaiming of the commons; the making of 'good cities'; and actors of faith in relation to urban social life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.3 (2002) 447-464 [Access article in PDF] Virtue, Reason, and Cultural Exchange: Leibniz's Praise of Chinese Morality Franklin Perkins I should regard myself very proud, very pleased and highly rewarded to be able to render Your Majesty any service in a work so worthy and pleasing to God; for I am not one of those impassioned patriots of one country alone, but (...) I work for the well-being of the whole of mankind, for I consider heaven as my country and cultivated men as my compatriots. —Leibniz (to Peter the Great), 1716 1 Diversity and Harmony Leibniz worked tirelessly to promote tolerance, peace, and the exchange of ideas, perhaps most in his attempts to bridge religious factions in Europe, but also in his receptiveness to the past and his attitude toward other cultures. This accommodation of differences is rooted in the belief that the most perfect possible world maximizes both diversity and harmony. In a time of rapid globalization, as the imperative to maximize diversity and harmony grows, I believe it is worthwhile to turn our attention to Leibniz's philosophy, particularly as it is expressed in his writings on China. The ground of Leibniz's openness toward other cultures is different from the ground to which we are accustomed. Multiculturalism is usually grounded in skepticism. We should accept and tolerate others because we can never be certain that our own beliefs are correct. The ground of Leibniz's tolerance leads in the opposite direction—we should [End Page 447] accept others not because no one knows the truth but because everyone knows something of the truth. 2The well-known metaphor of monads as perspectives on a city illustrates this approach. Leibniz writes, "Indeed, all individual substances are differentexpressions of the same universe and different expressions of the same universal cause, namely God. But the expressions vary in perfection, just as different representations or drawings of the same town from different points of view do." 3 The metaphor of different monads as different perspectives on a town captures what is needed for cultural exchange. What each of us "sees" is not wrong but partial or perspectival. Because our view is limited, we must learn from others whose views have different limitations, and we must be careful not to force our perspective on others. At the same time, each perspective is grounded in truth, which is what Leibniz intends when he says that each monad expresses the same universe. That is said to express a thing in which there are relations [habitudines] which correspond to the relations of the thing expressed. But there are various kinds of expression.... What is common to all these expressions is that we can pass from a consideration of the relations in the expression to a knowledge of the corresponding properties of the thing expressed. Hence, it is clearly not necessary for that which expresses to be similar to the thing expressed, if only a certain analogy is maintained between the relations. 4Leibniz gives many examples. An idea expresses its object. The perception of a monad expresses the universe, and the understanding of a mind expresses the understanding of God. Every effect expresses its cause. The senses and secondary qualities express their objects, as well as the body and its organs. Definitions express the essence of what they define. Paintings express the cities they represent. What do such dissimilar relationships have in common? The two things need not be similar but their conditions must be analogous. In the New Essays Leibniz writes that the resemblance is a relation of order, as an ellipse resembles the circle whose projection it is, "there is a certain precise and natural relationship between what is projected and the projection which is [End Page 448] made from it, with each point on the one corresponding through a certain relation with a point on the other." 5 In the Theodicy Leibniz says that the representation has a natural relationship to what is represented. If this representation is imperfect, then it... (shrink)

Abstract:The examination of racist, normalized ideology within American education is not new. Theoretical and practical conceptions of social justice in education have attempted to attend to educational inequality. Oftentimes, these attempts have reinstated the status quo because they were framed within the same Eurocentric paradigm. To address this, Django Paris proposed culturally sustaining pedagogy as a means of empowering minoritized students by sustaining the cultural competence of their communities and dismantling coloniality within educational practices. He, Michael Domínguez, and others argue (...) that epistemic expansion is imperative for equitizing educational spaces and closing the ontological distance between teachers and students. Drawing from their work as well as scholarship from the fields of educational policy, urban education, Afrocentrism, and Indigenous studies, this paper seeks to expand the discussion about culturally relevant and responsive music education to account for students’ musical epistemologies and the ways in which “epistemic travel” might inform normalized musical practices. (shrink)

This article proceeded from the assumption that the theme of service delivery in present-day South Africa could well be qualified by the notion of 'crisis', to the extent that this qualification, from a theological perspective and on the basis of comparative social analysis, well recalls the statements in such critical and profound theological documents as The Kairos Document and Evangelical Witness in South Africa on the 'crisis' in the latter years of apartheid. The further recognition that the theme of service (...) delivery constitutes an essentially new focus for practical-theological scholarship in South Africa led the author, who has a pertinent interest in the field of Christian diaconia, to thereupon go the full circle of practical-theological interpretation in developing such a focus. This was done by, firstly, attempting to develop a deeper contextual understanding of the problem of service delivery in the country on the basis of the prevailing debate on service delivery in South Africa, after which the ideas from conceptualisations of two different modes of diaconal practice within contexts of endemic poverty in the practical-theological literature were explored. The discussion concluded with a more pertinent consideration of the extent to which these two conceptualisations could be taken as providing direction in conceptualising a transformational diaconal response to the current service-delivery problem. (shrink)

The locus equation proposal ignores a fundamental difference between human speech perception and nonhuman echolocation and sound localization, offers a questionable account of the function of consonant-vowel coarticulation, and is further undermined if the effects of other forms of coarticulation are considered. The function of coarticulation is to convey phonetic information rapidly and reliably.

Many people see high income as the primary motivation of today's American physicians. But in Dr. Pont offers a provocative new idea: that preserving professional autonomy has been a far more powerful motivation through this century.

The shared values, beliefs, and behaviors by which people interpret life events are what we call culture. More than medical science, culture determines how people react to illness and death. Science may determine which drug or surgery best treats the disease, but culture often determines how the health professional best treats a patient with the disease. Culture influences when the patient believes he is ill, which treatments he accepts, and which results he prefers. Because culture surely affects illness outcomes, health (...) professionals must not ignore it. (shrink)

ANALOGY has not just to do with the abstruse details and niceties of metaphysics but rather underlies the structure of all metaphysical thought. It is the heart of metaphysics. No system of metaphysics can discard it, without prejudice to the richness and variety of being. Without analogy there is elimination and over-simplification. Metaphysics is far from being a straightforward science; it is highly complex and its method and style of argument are not easy to master. Its field of inquiry is (...) wide. It is the task of the metaphysician to reduce the world of things to an intelligible unity. (shrink)

The article attempts to settle a controversy between d f pears and j o urmson over the nature of russell's early theory of memory. it is shown that contrary to what pears claims in his "bertrand russell and the british tradition in philosophy," russell had explicitly abandoned a realist account of memory by 1915. the article sides with urmson as against pears, but apparently both have overlooked two of russell's little noticed 1915 papers in the "monist.".