There are non-governmental organizations that operate transnationally and there are those that operate within the boundaries of a nation. A third use of non-governmental organizations is articulated. We may call this third category an instrumental use of non-governmental organizations to facilitate the transfer of the work of third-party conflict resolution practitioners to the two previously feuding parties. Representative accounts are provided in Part I of this paper. In Part II, the instrumental use of the NGO to transfer knowledge from practitioners (...) to the indigenous and previously feuding parties is depicted as a means to fill a practice gap in the field of conflict resolution, where many praxes do not examine the transfer of knowledge in an experiential and discovery-oriented way. An alternative is presented where the process of appropriation is suggested as an object of study. In Part III, a conceptualization of how one may determine the phenomenology of a sense of ownership of the project by the previously feuding parties is provided. A phenomenological account of the journey from constituting subjectivity to a constituted objectivity is articulated to the point where we see a division of labour between Husserl’s transcendental project, that seeks universal and broader essences, and psychology, which is highly contextualized. Part IV constitutes the implementation of the praxis to answer the specific question, “What is the sense of ownership of the parties in conflict?” - and, derivatively, “What is the fate of the hitherto agonistic relation?” A conflict resolution model is consolidated or reconfigured using the lessons drawn from the results of the study and from a second look at the literature to see where changes in practice and reconceptualization may be required. Indo-Pacific Journal of Phenomenology , Volume 6, Edition 2 August 2006. (shrink)

Elements of Episodic Memory is a classic text in the psychology literature. It had a significant influence on research in the area has been much sought after in recent years. Finally, it has now been made available again with this reissue, the text unchanged from the original.

Although Auguste Comte is conventionally acknowledged as one of the founders of sociology and as a key representative of positivism, few new editions of his writings have been published in the English language in this century. He has become virtually dissociated from the history of modern positivism and the most recent debates about it. Gertrud Lenzer maintains that the work of Comte is, for better or for worse, essential to an understanding of the modern period of positivism. This collection provides (...) new access to the work of Comte and gives practitioners of various disciplines the possibility of reassessing concepts that were first introduced in Comte's writings. Today much of the ordinary business of academic disciplines is conducted under the assumption that the realm of science is essentially separate from the realms of politics and science. A close reading of Comte will reveal how deeply such current ideas and theories were originally embedded in a particular political context. One of his central methodological principles was that the theory of society had to be removed from the arena of political practice precisely in order to control that practice by means of these same sciences. It is in Comte's work that the reader will be able to observe how the forces of social and political reaction began to be powerfully organized to combat the critical forces in its own and later eras. Auguste Comte and Positivism will be of importance to the work of philosophers, sociologists, political theorists, and historians. (shrink)

Together, the chapters in this handbook lay out the theories and presents the evidence on which they are based, highlights the important new discoveries, and ...

t. 1. Les religions de l'Inde, et Bulletins des religions de l'Inde (1880-1885) -- t. 2. Bulletins des religions de l'Inde (1889-1902) -- t. 3. Comptes rendus et notices (1872-1886) -- t. 4. Comptes rendus et notices (1887-1898) -- t. 5. Comptes rendus et notices (1899-1911). Bibiliographie. Index général.

" Pour devenir un parfait philosophe, il me manquait surtout une passion, a la fois profonde et pure, qui me fit assez apprecier la partie affective de la nature humaine " note Auguste Comte dans ses " Prieres quotidiennes " redigees peu apres 1845, cette " annee sans pareille " au cours de laquelle il rencontre, frequente et voit disparaitre Clotilde de Vaux a laquelle il voue un amour eperdu. Cette relation aussi profonde et intense que physiquement ephemere ne bouleverse (...) pas seulement la vie privee du fondateur du positivisme. La decouverte du role preponderant de l'affectivite dans les relations humaines et sociales inflechit de maniere definitive la doctrine positiviste dont la nouvelle devise devient L'amour pour principe, l'ordre pour base et le progres pour but. L'edifice theorique qu'est le Systeme de politique positive developpe l'idee d'un " nouveau pouvoir spirituel " qui prendra la forme d'une " religion de l'Humanite " a laquelle l'ordre et le progres doivent etre subordonnes, de meme que l'esprit au cur. Ce numero explore sous differents angles les implications de cet inflechissement majeur a l'uvre dans la philosophie positive, et sa complexe actualite. (shrink)

Selections from the most important and representative writings of the philosopher, economist, social reformer and political activist August Cieszkowski (1814 1894).

Western cultural norms resulting from patriarchal oppression contribute to the development of eating disorders in women. As represented by various philosophers, social factors can contribute to self-discipline of the body, which characterizes most image-based eating disorders. Critics of fundamental texts argue over the best way to engage in feminist discussion concerning these eating disorders, given that anorectics are often excluded from mainstream discourse. This paper proposes that the feminist community must approach conversations about eating disorders in three steps: recognition, sympathy, (...) and acknowledgement. This is the only way that we can move towards addressing the cultural causes of individual pathologies. (shrink)