'Political reconciliation' refers to processes for establishing right relations between groups that are emerging from a history coloured by violent relations. However, dominant Western, euro-descendent philosophies of political reconciliation rarely focus on ecological forms of harm or consider practices of ecological violence as constitutive of the violent relations that reconciliation hopes to repair. This article argues that the exclusion of ecological dimensions of harm from dominant Western models of political reconciliation is one way of understanding Indigenous claims of dissatisfaction with (...) such reconciliation projects. This article analyses and contextualises these claims of dissatisfaction by focusing on how dominant Western, euro-descendent models of reconciliation in the North American context import settler-colonial commitments that obscure the primacy of ecological violence in settler-Indigenous land-based conflicts. Furthermore, this article posits that settler-colonial commitments in reconciliation models pose an obstacle to deeper forms of reconciliation, partly because these models uphold dominant euro-descendent cosmologies and conceptions of land over and above Indigenous ones. Finally, this article suggests that that the possibility of deep reconciliation exists, and requires engaging with Indigenous philosophies that place land and relations to land at the centre of right relations, thus working toward decolonising settler-colonial-infused forms of reconciliation. (shrink)

In our global neocolonial and neoliberal present, so-called solutions to settler-Indigenous conflict are often framed as a reconciliation achieved through a multicultural democratic society. However, this conception of resolution frequently adopts a superficial understanding of culture that ultimately understands cultural difference as reconcilable in the sense that other cultures can be folded into or made compatible with dominant cultural norms. On Turtle Island (North America), especially within the settler colonial context, such reconciliation as resolution becomes a differently fashioned form of (...) domination as assimilation especially from the vantage points of Indigenous nations and Afro-descended peoples. This essay explores the ontological incommensurabilities of cultural difference that resist assimilation or translation into dominant Euro-Western cultural frameworks. It does this through examining the way culture and ontological orientation, or world-senses, are made and live on through various modes of cultural preservation and practice. I examine these ideas through Indigenous practices of orality, origin stories, ceremony, and cultural revitalization. (shrink)

In this study, we investigate the conceptual structure of the metaphor “SIMILARITY IS PROXIMITY.” The results of four experiments suggest a tight mental link between similarity and proximity. Two experiments revealed that people judge entities to be more similar to each other when they are placed closely in space, while two other experiments showed that entities are judged to be closer to each other when they are thought to be more similar. We discuss this bidirectional metaphor transfer effect in light (...) of approaches to metaphor understanding, including the long-standing view that metaphorical mappings are assumed to be asymmetrical. We also consider the implications of this bi-directional mapping for high level cognition. (shrink)

Transitional justice is positioned as an emergent discourse to grapple with the aim, and subsequent practices, of moving societies mired in violent political relations to more stable, democratic political relations. Increasingly, precepts of transitional justice are being applied to political reconciliatory processes in so- called liberal democratic states. This article examines limitations to transitional justice paradigms especially when applied to Indigenous-state reconciliatory processes by centering Indigenous scholarly discourse critical of both transitional justice and reconciliation processes that position Indigenous peoples, Indigenous (...) lands, and the landed violence of colonialism as fixed in the past. The article offers an analysis of the limitations of neoliberal transitional justice and reconciliation processes that do not realize justice for Indigenous peoples and Indigenous lands by highlighting Indigenous-centered accounts of justice that promote collective capacities of Indigenous nations rooted in the ability of Indigenous peoples to experience themselves in the world in ways that center relations to land, world, and relatives (human and non-human). (shrink)

Western dominant global conservation is generally conceived of and understood as an unqualified ‘good’. The dark side of this so-called unqualified ‘good’ is told explicitly by listening to the tes...

Lands and bodies are often conceptualized as exhaustible objects and property within settler-colonial and neoliberal ideologies. These conceptualizations lead to underdevelopment of understandings of lands and bodies that fall outside of these ascriptions, and also attempt to actively obscure the pervasive ways in which settler colonialism violently reinscribes itself on the North American landscape through the murder and disappearance of Black and Brown women's bodies. In this article, I will argue that the continual murder and disappearance of Black and Brown (...) women in North America facilitate the successful functioning of ongoing settler-colonial systems and projects. This violence creates and reinforces the functionality of Black/Brown bodies as the territory upon which settler identity and futurity gains traction, indeed, requires. (shrink)

Zusammenfassung In der gegenwärtigen Diskussion um Leiblichkeit wird der Glaubensbegriff nur selten thematisiert. Dieser Beitrag reflektiert ausgehend von der Neuen Phänomenologie die leibliche Bedingung des christlichen Glaubens als Selbstaffektion Gottes. Mit Rekurs auf Michel Henry und Meister Eckhart wird die Gottesgeburt in den Seelengrund als eine Bewegung des Lebens verstanden, die den menschlichen Leib als Fleisch lebendig und affektiv erfüllt. Im Anschluss daran wird der Glaubensbegriff als ein Vermögen entwickelt, worin Gott sich als Gabe in einem Sich des Menschen selbstaffiziert (...) und erkennt. Korrelativ dazu wird ein Verständnis der Sünde skizziert, das im Vergessen dieser Gottesgeburt als Sohn wurzelt. (shrink)

Micheline Sauvage of the French National Scientific Research Centre traces for us the story of this great Athenian and great philosopher, as seen both by his contemporaries and by the European philosophers who followed after him.

A study of Philo and Paul and the first-century sophistic movement.

There are established links between education and well-being, and between poverty and education. This article draws on interviews with parents of school-aged children impacted by a policy in the UK commonly referred to as the ‘bedroom tax’. A critical psychology perspective to education is put forward, acknowledging the complex interrelationships between psychological well-being, sociopolitical factors and education.

This article proceeds from the thesis proposed by Frantz Fanon that colonialism, specifically settler colonialism, is a world-destroying structure that the colonized witness as a “veritable apocalypse.” Settler colonialism is apocalyptic not only in the sense that it attempts to permanently destroy and make irretrievable various other Indigenous worlds and ways of being-in-the-world, but also in that it builds the settler colonial world in, on, and with Indigenous lands and bodies. I read Fanon as proposing that settler colonialism builds apocalyptic (...) worlds with the murdered worlds of the colonized and then forces the colonized to navigate and embrace these violent and traumatic landscapes, which I call terrortories. I argue this is directly connected to Fanon's revolutionary psychiatric work and practice to decolonize and disalienate colonial medical and psychiatric facilities as structures of disablement, which requires the abolition of settler colonialism altogether. (shrink)

This book aims to distinguish acceptable from unacceptable interest influences in science. Jan De Winter criticizes existing views on the integrity of science and the roles of financial, political, and other interests in science, and develops an alternative view to shed new light on cases from medical science, aerospace science, climate science, and biology.

The standard model for mereotopological structures are Boolean subalgebras of the complete Boolean algebra of regular closed subsets of a nonempty connected regular T0 topological space with an additional "contact relation" C defined by xCy ? x n ? Ø.

Resumen: El siguiente artículo presenta la formulación del concepto identidad cultural regional, a partir de una selección del aspecto mental de la cultura, lo que dio como resultado una definición discursiva narrativa de identidad cultural regional. Para esto se presentan fundamentos metafísicos, lingüísticos e históricos, y una contextualización compuesta de definiciones de identidad cultural, identidad cultural latinoamericana e identidad cultural regional. Respecto de esta última, se presentan aplicaciones al estudio de la Identidad Cultural de la Región de los Ríos, debido (...) a las características de este territorio como nueva región. El concepto resultante describe el fenómeno como un sentido del ser regional presente en la semiosfera cultural, formando parte de la memoria y del imaginario colectivo, manifestado en el modo de la unidad temática de una narración histórica coherente y ordenada, progresivamente más compleja y heterogénea, que combina la progresión lineal de los subtemas y el tema constante de la identidad cultural regional.: The following article presents the formulation of the concept of regional cultural identity, based on a selection of the mental aspect of culture, which resulted in a narrative discursive definition. For this, metaphysical, linguistic and historical foundations are presented, and a contextualization composed of definitions of cultural identity, Latin American cultural identity and regional cultural identity. Regarding the latter, applications to the study of the Cultural Identity of the Region de los Rios are presented, due to the characteristics of this territory as a new region. The resulting concept describes the phenomenon as a sense of the regional being present in the cultural semiosphere, forming part of the collective memory and imaginary, manifested in the way of the thematic unity of a coherent and ordered historical narrative, progressively more complex and heterogeneous, which combines the linear progression of the subthemes and the constant theme of regional cultural identity. (shrink)

This paper explores the tensions between two disparate approaches to addressing hunger worldwide: Food security and food sovereignty. Food security generally focuses on ensuring that people have economic and physical access to safe and nutritious food, while food sovereignty movements prioritize the right of people and communities to determine their agricultural policies and food cultures. As food sovereignty movements grew out of critiques of food security initiatives, they are often framed as conflicting approaches within the wider literature. This paper explores (...) this tension, arguing that food security is based on a particular model of justice, distributive justice, which limits the sovereignty and autonomy of communities as food producers and consumers. In contrast, food sovereignty movements view food security as a necessary part of food sovereignty, but ultimately insufficient for creating food sustainable communities and limiting wider harms. Rather than viewing food security and food sovereignty as in conflict, we argue that food sovereignty’s justice framework both encompasses and entails justice claims that guide food security projects. (shrink)

'...deserves serious attention among new theories in architecture, and is recommended for all university architectural collections.'|s CHOICE.

When defining science as a problem-solving activity, philosophers of science have mainly focussed on "the context of discovery," the process of finding creative solutions to problems; and "the context of justification," the process of evaluating new theories. This article takes a step backward and proposes ways to find problems with a creative potential: (1) Seek areas of theoretical controversy—respect all the facts and set out to find a new theory that can encompass the contradictions; (2) move beyond the realm of (...) research proper—take an interest in phenomena that do not fit into any established theory or frame of reference; (3) give a break to discovery by chance—be attentive and welcoming to unexpected results; (4) look for exceptions—treat them as first-class facts instead of ignoring them or trying to explain them away. (shrink)

Les falsifications idéologiques qui voient dans la puissance le seul déchaînement de la nature, des pulsions et des forces de domination, mobilisent la volonté et les instincts les plus agressifs pour les mettre au service de leur idéal de maîtrise. Vouloir la domination, telle est bien l'interprétation de la puissance que se font les impuissants. Cette interprétation a pour elle la force de l'évidence car c'est toujours la maîtrise, comme fonctionnement institué de la puissance, que nous percevons d'un œil grossier. (...) Les lectures réactives de Nietzsche se trouvent ainsi piégées lorsqu'elles mettent en avant certaines " valeurs nietzschéennes ". Elles ne font que révéler l'idéal de maîtrise qui anime leurs interprétations de la volonté de puissance. Elles oublient de se voir fonctionner en Nietzsche. Inutile pour cette raison de chercher la Grande Politique de Nietzsche dans un programme ou une institution. L'institution des valeurs se fait toujours au détriment de la puissance active d'évaluation individuelle. Alors que les lectures réactives de Nietzsche réduisent l'expression de cette puissance d'évaluation à un non-lieu, les lectures actives de Nietzsche en font une force de libération. De cette force, recouverte ou occultée par les plus grands interprètes de Nietzsche, dépend l'actualité critique d'une pensée pour tous, une pensée dont personne ne peut se prévaloir d'en être le seul maître. (shrink)

This article offers a brief overview of the argument for God's existence grounded in the evidence of design. It gives particular attention to the way the argument has evolved over time and in relation to changing scientific perspectives. The argument from de‐sign has in fact been formulated and reformulated in response to the discoveries and challenges it has encountered from the field of science. The conclusion of the article explores the theological importance of this argument—its extent and its limits.

In this paper, I will argue that ageing can be construed as disease. First, the concept of disease is discussed, where the distinction is made between two lines of thought, an objectivist and a subjectivist one. After determining the disease conception to be used throughout the argument, it is proposed that senescence could be seen as disease. Three common counterarguments are discussed, none of which appears strong enough to effectively counter the advocated view. In the third section, two potential implications (...) of the view advocated here will be briefly touched upon. These are the quest for a cure or treatment for ageing and the general attitude towards the elderly. It is concluded that, utilizing an objective disease concept, ageing could be seen as a disease. None of the considered counterarguments packs enough of a punch to discard this. The implications are complex and intertwined, but need not be negative. (shrink)

ABSTRACT Health practitioners run the risk of ethical board complaints or legal action against them in their professional careers. This experience can have a detrimental impact on personal wellness and professional practice. This study reports on the subjective experience of ten South African psychologists who received complaints. Semi structured interviews were conducted, and the transcripts analyzed using interpretative phenomenological analysis. The data indicates that the participants experienced the effects of a complaint on an intensely personal level and the experience of (...) a complaint highlighted the challenging nature of working in the modern health care arena. The researchers hope to inform the psychological community of the emotional challenges experienced during a complaint process, to encourage a transparent discourse about the subject and muster support for practitioners during an often-isolating professional incident. (shrink)

We live in a world in which scientific expertise and its epistemic authority become more important. On the other hand, the financial interests in research, which could potentially corrupt science, are increasing. Due to these two tendencies, a concern for the integrity of scientific research becomes increasingly vital. This concern is, however, hollow if we do not have a clear account of research integrity. Therefore, it is important that we explicate this concept. Following Rudolf Carnap’s characterization of the task of (...) explication, this means that we should develop a concept that is (1) similar to our common sense notion of research integrity, (2) exact, (3) fruitful, and (4) as simple as possible. Since existing concepts do not meet these four requirements, we develop a new concept in this article. We describe a concept of epistemic integrity that is based on the property of deceptiveness, and argue that this concept does meet Carnap’s four requirements of explication. To illustrate and support our claims we use several examples from scientific practice, mainly from biomedical research. (shrink)

The present ecological crisis imposes a rethinking of the relation between the human being and the rest of nature. Traditional theological articulations of this relation have proven problematic where they foster separatism and anthropocentrism, which give a false report on the relation and have a negative impact on thinking and acting in relation to nature. One place to begin rethinking is through an exploration of the affirmation that the human being is “made in the image of God,”imago dei. Some ways (...) of construing the theological meaning of this designation are more helpful than others. Science has recognized the extent to which the human being is not only dependent upon but even emergent from nature. We are made of the same “stuff” that makes up the rest of the universe. We are nature. The place of the human being is much more modest, recent, and precarious than usually acknowledged in theological reflection. New ways of interpreting our role within nature must evolve out of this new understanding. Philip Hefner has proposed that we think of the human being as created co-creator. His is a distinctive and promising contribution. This essay responds with both affirmations and friendly questions. (shrink)

Freud's early attempts to account for repression and for the occurrence of neurotic symptoms in terms of detachable and displaceable quantities of affect?charge (cathexis) has continued to be a basic aspect of psychoanalytic theory. This is unfortunate since the account is inadequate and its central concept, that of a quantity of energy, is unsuited to the task at hand. We see that, despite the appropriateness of describing neurotic behavior in dynamic/economic terms, the use of energy concepts on the theoretical level (...) is an explanatory dead?end. (shrink)

Ernst Fraenkel, geboren 1898, prägte die deutsche Politikwissenschaft der jungen Bundesrepublik. Er gab ihr eine interdisziplinäre Ausrichtung und gilt als Vater der Pluralismustheorie in Deutschland. Das Buch schildert sein bewegtes Leben, das mit der deutschen Geschichte des 20. Jahrhunderts eng verknüpft ist.

Resumen: El siguiente artículo presenta la formulación del concepto identidad cultural regional, a partir de una selección del aspecto mental de la cultura, lo que dio como resultado una definición discursiva narrativa de identidad cultural regional. Para esto se presentan fundamentos metafísicos, lingüísticos e históricos, y una contextualización compuesta de definiciones de identidad cultural, identidad cultural latinoamericana e identidad cultural regional. Respecto de esta última, se presentan aplicaciones al estudio de la Identidad Cultural de la Región de los Ríos, debido (...) a las características de este territorio como nueva región. El concepto resultante describe el fenómeno como un sentido del ser regional presente en la semiosfera cultural, formando parte de la memoria y del imaginario colectivo, manifestado en el modo de la unidad temática de una narración histórica coherente y ordenada, progresivamente más compleja y heterogénea, que combina la progresión lineal de los subtemas y el tema constante de la identidad cultural regional. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 121-138.