In psychotherapy research, treatment efficacy is commonly studied by means of self-report questionnaires to gain quantitative data on symptom development. The data serve as input for statistical analyses up to the level of evidence-based treatment. We analyzed how a patient in a psychotherapy study experienced the translation of her story into quantitative data by combining a phenomenological qualitative analysis of her therapeutic narrative and a visual analysis of her extensively annotated paper-andpencil questionnaires. Our findings provide a practical empirical illustration of (...) the nature and impact of known validity issues. Beyond, we found the act of questionnaire administration affected the primary complaint such that it became performative toward the symptoms under study. We discuss the epistemic consequences for the validity of data, and we argue that valid data collection requires qualitative scrutiny of meaning within data and a concept of validity that allows for consideration of performativity of data collection. (shrink)

Abstract:In this paper we reconceptualize general music education as a "classical music education," departing from speculative reflection on the notion of conducting. We constitute this notion as an interpretative axis connecting, on the one hand, a different perspective on what classical music might mean in the context of general education, and, on the other hand, a more dynamic, techno-ecological concept of both music and education. This paper develops these connections by thinking along with a concrete specimen of classical music in (...) the strict sense, Mahler's First Symphony, in order to show exactly how thinking about such works may actually take on an aspect that is classical in a more properly general educational sense. Beyond a dichotomy between aesthetical and praxial appraisals of the classical musical work, with their exclusive emphases on intelligible form and socio-critical praxis respectively, our idea of classical music education implies a dynamic (re)conducting of the works. Through practices of (re)conducting, music education can treat works, not as static monuments of eternal beauty or instances of socio-historical criticality, but as catalysts of self-differentiating, transhuman musical experiences—of playing, listening, composing, and thinking—in which human, instrumental, and other techno-ecological agencies mutually transform each other. (shrink)

In this paper we discuss the musical work of classical composer Benjamin Britten as a lasting legacy for public music education. Our starting point is the contemporary urgency to rethink both public music education in general, and the public-educational significance of Western classical music in particular, in the face of the dual threats posed by anti-educational tendencies of “functionalization” and “hobbyfication.” Relating this situation to concerns already voiced by Britten in his time, we consider in what ways aspects of Britten’s (...) musical work can be shown to reveal a highly original, post-critical answer to these threats. While his pedagogical musings remain riddled with ambiguities, which readily invite critical deconstruction, our paper argues for the more affirmative option of reconceptualizing these ambiguities as constitutive tensions of a public-educational love for (classical) music. To gauge the practical implications of such a post-critical music-educational love, we analyze the concrete case of the Aldeburgh Festival, perhaps Britten’s most full-fledged effort to reclaim music as a public affair. Thinking about this case, we reflect on how Britten’s legacy could lastingly impinge on the publicness of Western classical music, as well as on ongoing and future practices of public music education in general. (shrink)

Human-robot collaboration, whereby the human and the robot join their forces to achieve a task, opens new application opportunities in manufacturing. Robots can perform precise and repetitive operations while humans can execute tasks that require dexterity and problem-solving abilities. Moreover, collaborative robots can take over heavy-duty tasks. Musculoskeletal disorders (MSDs) are a serious health concern and the primary cause of absenteeism at work. While the role of the human is still essential in flexible production environment, the robot can help decreasing (...) the workload of workers. This paper describes a novel framework for task allocation of human-robot assembly applications based on capabilities and ergonomics considerations. Capable agents are determined on the basis of agent characteristics and task requirements. Ergonomics is integrated by measuring the human body posture and the related workload. The developed framework was validated on a gearbox assembly use case using the collaborative robot Baxter. (shrink)

Report of the symposium 'Towards a Philosophy of Systems Biology' held at the Vrije Universiteit of Amsterdam (VUA), the Netherlands, from 2 to 3 June 2005.

In this paper, it is argued that the question ldquo;What is life?rdquo; time and again emergesmdash;and within the confines of an objectivistic/subjectivistic frame of thought has to emergemdash;as a symptom, a non-deciphered, cryptic message that insists on being interpreted. br /Our hypothesis is that the failure to measure up the living to the standards of objectification has been taken too frequently from an objectivistic angle, leading to a simple postponement of an objective treatment of the living, and meanwhile confining it (...) to the domain of the subjective, the relative and the metaphorical. As a consequence, the truly important question of the co-constitutive relation between objectivity and subjectivity is thereby evaded. A critical, transcendental account can be relevant in this regard, not only because of the fact that objectivity and subjectivity are seen as co-constitutive, but also because it addresses the question of the embeddedness of objectivity and subjectivity from within the living dynamics.br /This hypothesis will be articulated on the basis of Erwin Schrouml;dingerrsquo;s famous little book on ldquo;What is life?rdquo;, in dialogue with Robert Rosenrsquo;s critical reading of it. It appears that Schrouml;dinger considered the living as a genuine challenge for classical objectification procedures. However, it is doubtful whether this brought him to a critical reading of objectivity or to the acknowledgment of a constitutive role of subjectivity in relation to objectivity. We argue that his viewpoint has the merit ofnbsp; expressing the difficulty of the living within the field of the physical sciences, but does not really transcend the objectivism/subjectivism opposition. At this point, Rosenrsquo;s relational account takes up the challenge more radically by acknowledging the need for a new epistemology and a new metaphysics in relation to living systems, and by attributing a place to classical objectivity from within this ldquo;new sciencerdquo;. In conclusion, we return to Kantrsquo;s epistemological proposal, and show its potential relevance in this debate. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

Starting from Denis Noble’s criticism on the modern synthesis, this article argues that the author’s presentation of the modern synthesis focusses too one-sidedly on the phenomenal characteristics of the living, whereby it is made easily suitable to his criticisms, but risks to remain trapped in a territory-struggle; this criticism lacks an explicit focus on logical matters, and more in particular on the synthetic principles required to situate the relevancy or irrelevancy of phenomenal characteristics beyond territory-struggles. A brief sketch of how (...) the principle of teleology calls for reflexivity allows us to reveal the tension in Noble’s account between, on the one hand, the way in which he stresses the importance of metaphors and language, and, on the other hand, the way in which he invokes empirical arguments to assess the illusory character of certain metaphors. (shrink)

De filosofie van Schopenhauer is nu van een verbijsterende actualiteit. Om weg te komen uit onze ondergangsstemming, waanzinnig politiek beleid en de 2030 Agenda biedt Schopenhauer een stevig handvat. De weg vooruit is de weg terug. Joris van Rossum is filosoof en Schopenhauer-expert."--Publisher information.

This comparative content analysis of Belgian and Swedish newspaper coverage of the ‘refugee situation’ in 2015 (N=898) revolves around responsibility indicators, news actor characteristics, and thematic emphasis. As they are a potential influential factor in the public-opinion formation process, the studying of media portrayals is an essential first step in investigating the dynamic interplay between media discourse and societal reactions. Belgium and Sweden differ with respect to migration policy, integration indicators, and the number of incoming refugees. They also differ in (...) terms of journalistic cultural values. As a result, they make for an excellent case study of intercultural differences and similarities in how refugees are reported on. Our analysis made clear that Belgian news coverage shows regional diversity, with Francophone Belgian journalists showing more tolerance towards migrants and thus tending to be more in line with their Swedish counterparts. Still, refugees are seldom allowed to speak for themselves. This warrants attention and action by news professionals. (shrink)

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

This paper explores the relationship between Partonopeus de Blois and other contemporary Old French texts. Among the numerous reworkings of literary material recognisable within the narrative, the author focuses on how the narrator of the Old French text rewrites elements from the romances of antiquity, particularly material related to Thebes and to the story of Troy. He argues that the skillful integration of these elements and the inherent intertextuality of the structure of the romance informs our reception of the text, (...) and contributes to a complex reading of what is a superbly-architectured piece of work. He goes on to argue that it is only by understanding the subtle nuances of the literary interplay within Partonopeus de Blois that we will be able to further our knowledge of the place held by this particular romance in the pantheon of medieval literature. (shrink)

This paper addresses the difficult question how the idea of a personal God is connected with an increasing impersonal attitude and conduct among human beings. This question is difficult because it is by no means evident that, e.g., Christian believers would be more personal than non-Christians. In any case, the very idea of a ‘personal’ God has been severely criticized by various kinds of atheists and even theologians have cast doubt on the usefulness of the category of personhood when dealing (...) with the divine. This remarkable situation is taken as a challenge for a thorough exploration of the notion of personhood. It is argued that ‘person’ differs from ‘individual’ and ‘identity’, and that, among other things, language, freedom, and the imagination are constitutive elements for being a person. The conceptual analysis eventually results in the idea that, above all, a person is a porous and a relational being. That is the reason why for Christians the model of all personality will always be the triune God, who is said to be three persons and one essence. Finally, on the basis of this finding, the author explains why Christians ought to be defenders of a genuinely personal approach to the other in all areas of private life and society. (shrink)

Is there something wrong with the Mass? Reflections on the Eucharist in light of recent developments and Vatican II The starting point for this paper is the observation that the first decade of the twenty-first century has shown considerable interest in the Eucharist, at least from the side of the Vatican. There was not only the last encyclical of John Paul II, Ecclesia de Eucharistia, and the postsynodal apostolic exhortation of his successor Benedict XVI, Sacramentum caritatis, but also the promulgation (...) of the third editio typica of the Missale Romanum after Vatican II and the motu proprio which made it possible that the mass is celebrated according to the rubrics in use just before de council, Summorum pontificum. All these initiatives may be surprising given the fact that the cultural and societal influence of the Eucharist is waning. And yet, those Catholics who are attached to it, seem to quarrel over its most appropriate, or most comprehensible, form. This article aims to shed light on these different developments through a fundamental reflection about the Eucharist, rather than through a survey of the different positions. It puts forward the hypothesis that ‘problems’ with the Eucharist may arise when its actual celebration, its shape or form, and its essence are torn apart. In that respect, reference is made to the seminal work on the Eucharist by Johannes Emminghaus, who made a powerful case that these three levels are, and should be, interdependent. If this perspective of mutual dependence and enrichment is taken seriously, one can ask questions about the often ideology-driven accounts and evaluations of the Eucharist of both leftist and rightist voices. For it is unsure whether their theories and opinions will ultimately be beneficial to the Eucharist. (shrink)

In this article I defend the thesis of a strong similarity between the modern critique of Christian revelation and the main arguments of contemporary pluralist theologians. As a relevant spokesperson of modern thought I take Karl Jaspers. After having presented his most important writings on religion and belief, I discuss three general features of modern thought, namely, subjectivism, ethical humanism and universalism. I argue that these characteristics not only figure in Jaspers’ critique of Christianity, but that they are also fundamental (...) to the pluralist theology of religions. Then I focus on characteristics of modern thought regarding religion in particular. First I analyse the specific kind of ‘natural theology’ in Jaspers’ philosophy and in pluralism, and I continue with the question of christology. In both cases I discern a parallel intuition. With a view to Jaspers’ most crucial objection to the Christian revelation, I maintain that he ultimately rejects both the reality and the possibility of God revealing Godself in the history of humankind. And I immediately ask whether the philosophical presuppositions of pluralism do not tend towards the same radical rejection. In my conclusion, I raise questions about the approach represented by Jaspers and so-called pluralist theologians. In addition to being irreducibly ambiguous, it does not seem to constitute the guarantee of tolerance that both Jaspers and pluralists declare it to be. (shrink)

This article is the continuation of a reflection on the role wonder plays in the elaboration of experience in a work related situation. As a classic notion in philosophy, wonder reveals itself as an operating tool to analyze adult›s learning situations. The study of a case coming from our research on occupational doctors› diagnosis activities during the medical visits of a company›s employees, will show that ‹›repeating wonder›› represents a contribution to the understanding of continuous reconstruction of health professionals› experience (...) in a work situation. This contribution is in a wider sense the opportunity to better define the relations between wonder and learning with and by activity. (shrink)

Was macht das vergleichende Sehen mit Bildern und Betrachter*innen? Wie wird der Blick durch das Vergleichen gelenkt und wie werden Bilder vergleichbar gemacht? Ob unter Kunstkenner*innen des 18. Jahrhunderts, in Ausstellungen oder in der Videokunst des 20. Jahrhunderts: Überall animieren Vergleichspraktiken zu körperlichen, medialen oder metaphorischen Blickwechseln. Die Beiträger*innen des Bandes nehmen in breiter historischer sowie systematischer Perspektive die Praktiken in den Blick, die dem Vergleichen von Bildern und Artefakten zugrunde liegen. Ein besonderes Augenmerk liegt dabei auf den Verkettungen von (...) Praktiken, Akteur*innen und Objekten. (shrink)

Belgium, and Europe in general, has seen a strong increase in the number of refugees arriving over the past three years. At the same time we also note an increasing polarization of Belgian public opinion on this subject. Among the main actors to shape this public opinion are news media, as they contribute to or combat stereotyping of (sub)groups in the population. The purpose of the current study is to analyze to which extent media consumption and trust have an impact (...) on public opinion on two minority groups – immigrants and refugees – in a representative sample of the Belgian adult population (n = 1500). We gathered data on Belgian news media consumption and trust, and attitudes on immigrants and refugees through an online questionnaire. The results indicate that Belgian adults hold more positive attitudes on immigrants than on refugees. The reading of quality online newspapers as well as high levels of trust in television and radio are correlated with a positive attitude towards both groups, whereas the consumption of commercial television and popular newspapers go along with a negative attitude. Fear of terrorism (negative relation) and a negative evaluation of media coverage of refugees (positive relation) also have a sizeable influence. In terms of regional differences within Belgium, we find that citizens in the Brussels Capital Region hold more positive attitudes towards both groups than those in Flanders and Wallonia. (shrink)

Cet article présente Nietzsche comme un héritier du courant Illuministe, qui perpétue la Tradition spirituelle, confluent des différentes traditions ésotériques et qui s'est développé dans l'ombre des Lumières triomphantes. Sous une carapace d'athéisme, on trouve dans l'œuvre du philosophe allemand des éléments hermétiques ou gnostiques qui permettent d'appréhender différemment son Dionysos ou sa volonté de puissance. Par ces aspects et au travers de l'ascétisme transvalué qu'il propose, Nietzsche est proche des conceptions du soufisme, la mystique qui a été développée à (...) partir des sources scripturaires de l'Islam. C'est ce que montre ensuite cet article en proposant une comparaison entre le surhomme nietzschéen et la figure de l'homme partait, « el insan el kamil » d'Ibn Arabi, un des plus célèbres théoriciens du soufisme. En conclusion, l'auteur se pose la question des écrits qui auraient pu mettre le philosophe allemand en contact avec la mystique musulmane. (shrink)

Cette tentative de rapprochement entre l'auteur de la célèbre formule "Dieu est mort" et le soufisme, la gnose et l'hermétisme, trois courants mineurs issus des grandes religions monothéistes, préoccupés par la notion de connaissance, ...

Both Jean-François Lyotard and Jean-Luc Nancy have tried to understand the law within the heterogeneity of society by means of Kant's notion of 'as if'. Kant introduced this notion in order to respect the gap between reason and intuition; Lyotard and Nancy took it up to explain the lack of unity in society. In the margins of their work — footnotes and postscripts — they have discussed this theme and searched for the presuppositions and risks of each others position, as (...) a result of which the 'as if' is considered from different perspectives and the philosophies of Lyotard and Nancy are illuminated inopposition to each other. Although this discussion commenced in the seventies, this theme is currently more topical than ever as is clear from the development of the Europeanand Iraqi constitutions. An analysis of the complex discussion between Lyotard and Nancy is given to provide insight into the principles that constitute the law. Both Lyotardand Nancy are trying to solve the problem of how to judge without a given rule. Lyotardis mainly concerned with understanding the 'as if' as an attempt to respect heterogeneity, while Nancy criticizes Lyotard for ignoring the constitution of this heterogeneity.Nancy uses the notion of 'dislocation' to understand both every case as an accident andthe neglect of this aspect by the jurisdiction. At the same time, we will elaborate on the reception of the Kantian thinking in French philosophy. Although the importance of well-known notions such as the sublime have been emphasized many times, the relevance of the 'as if' has not been thoroughly investigated. It will be shown that the notion ofthe 'as if' can be fruitful for understanding the creative element of jurisdiction, that is, for judging without rules. (shrink)

The Calvinist minister Godfried Udemans is generally considered to be one of the more important seventeenth-century theologians from the province of Zeeland. He specialized in writings for a broader public, including, in particular, publications on ethical and religious codes in trade and seafaring. Of his various writings on moral theology, 't Geestelyck roer van 't coopmans schip, first published in 1638, is the most important.The Spiritual helm appeared in print some thirty years after Grotius occupied himself with De jure praedae (...) , but Udemans had already begun articulating his thoughts in 1608. It is instructive to examine the ethical writings of a contemporary of Grotius. It has been claimed that in the early modern period, Calvinism, especially in its English Puritan variety, did much to propagate the medieval traditions of holy war that to all appearances had been laid to rest by Spanish theoreticians during the sixteenth-century Renaissance. In this article, I examine the extent to which Udemans draws upon religion as a means of legitimizing violence on behalf of secular political authorities such as the prince , and, more in particular, the Dutch East India Company and West India Company . If Udemans is representative of the religious tradition to which he reckoned himself, holy war thought did not figure prominently in Dutch Calvinism. (shrink)