This book offers an overview of the emerging SID research, discussing theories, methods, and practices, with a focus on the multisensory aspects of sonic experience.

Introduction: from the presence to the sign -- Seductive epistemology: thinking with assent -- Reading rites: sacraments and the community of signs -- Because being here is so much: ethics as the artifice of attention -- Prayer: addressing the name -- Take and read: Scripture and the enticement of meaning -- In place of a conclusion: thoughts on a prior possible.

Today, body and language are prominent themes throughout philosophy. Each is strange enough on its own; this book asks what sense we might make of them together. Words reach out. Hands pick up books; eyes or fingertips scan text. But just where, if at all, do words and bodies touch? In a trio of paired chapters, each juxtaposing an illustrative story or case study to a theoretical exploration, MacKendrick examines three somatic figures of speech: the touch, the fold, and the (...) cut. In the first pairing, resurrection stories in the Gospel of John are set against a chapter on touch, which draws on the work of Jean-Luc Nancy to argue that touch is, paradoxically, the most lasting of the sensory modes in which the resurrected body is presented. T. S. Eliot's "Ash Wednesday" is then paired with a Deleuzean meditation on the fold. The final pair of chapters examines the sacred heart, an extraordinarily popular Catholic devotional image with an intriguing set of devotees-medieval mystics, sweet old ladies, and tattooed punks-in light of theoretical work of Foucault on the idea of inscribed bodies, of the cut. Theologically and philosophically sophisticated, indeed masterly, the book never loses its ground in real, specific bodily experience, performing both at the highest levels of abstraction and at the most quotidian levels of everyday life. (shrink)

The present paper argues that as basic schools become more pluralistic, it is important to (re)discuss the value base on which education should be built. Many see human rights as a universal principle of Western democratic societies and thus a universal value base of education. However, human rights seem to be insufficient – first, because many question their universality, and second, because they are understood mainly as legal rather than ethical principles. The concept that is known to ethically support human (...) rights is the global ethic. And from one of the main pillars of the global ethic we derive the universal value base of education – the responsibility for the other, understood as care for the other, being for the other, treating and approaching the other with respect. To this end, teachers should encourage social interactions, based on active listening and exotopy. (shrink)

The present paper proposes a theoretical model of institutional quality of a higher education institution (HEI) which, in addition to the internal dimensions of quality, incorporates also the external dimension, i.e. the outcomes dimension. This dimension has been neglected by the quality standards and models examined in our paper. Furthermore, the standards and models analyzed consider stakeholders as one of the quality factors of a HEI. The stakeholders’ perspective is seen as a lens through which stakeholders define, control and assess (...) the quality of a HEI. The proposed model therefore gives stakeholders greater significance compared to the dimensions of institutional quality of a HEI. The model has been validated from the employers’ perspective. On the basis of 339 completed questionnaires or a 39.74 % response rate we concluded that outcomes constitute the most important dimension of institutional quality of a HEI from the perspective of employers in Slovenia. The outcomes dimension is followed, in descending order, by the non-financial resources and inputs, sustainable development, value chain, and, finally, the financial resources and inputs dimensions. The results of the study have shown that of the 44 quality factors of a HEI the following data are of key importance to employers: information on the participation of students in practical training, achievements of graduates at the workplace, implementation of a HEI’s research achievements in practice, graduate employability, and a HEI’s responsiveness to the demands and changes in the environment. (shrink)

The objective of this paper is to present the research on how unlabeled advertorials are produced and interpreted by their key producers. The study uses ethnographic methods and reveals that advertorials are produced by news producers or agency practitioners and advertisers either independently or collectively. The production was based on paying for various expenses or services and making threats. Reasons for production were different within particular groups of producers. Responsibility belongs to all actors analyzed, but also to other media and (...) social actors who establish and maintain circumstances that enable this illegal and unethical practice. (shrink)

From the grotesque pavilions hidden in sixteenth century Italian gardens to the temporary structures in public space in the 70s and recent digitally augmented environments, architectures of play have long been designed to engage explorative experiences. The uncertainty of play allows us to probe new behaviors, to poke into the boundaries of subjectivity and to interact with people, things and systems in unexpected and unfamiliar ways. In this essay, we explore how an interactive system, situated in public space, may foster (...) explorative activities and enable the transformative power of play. Through the analysis of several computer-augmented architectures, we examine what interactive qualities might enhance the transformative power of play. Beginning with the Fun Palace, an early attempt to use cybernetics in order to encourage visitors to experiment with their habits, we move to contemporary projects including some of the author’s own work. The latter takes the advantage of existing public locations in order to insert exploratory play into everyday life. Through analysis of these projects, we discuss whether such environments raise our responsibility toward others within our surroundings; whether they enable us to transform our own established behaviors; and whether they empower us to reclaim public space. (shrink)

Protagoras beansprucht, die Jugend erziehen zu können. Warum nicht? Wenn «Mensch Maß aller Dinge» ist, kann jeder jeden ‘besser’ machen… Für Plato geht das nicht auf. Was fehlt? Was ist das Maß des Menschen, wenn der Mensch Maß sein soll? Protagoras claims to be able to educate the young. Why not? If «Man is Measure of Everything», anybody can make everybody ‘better’… To Plato, this doesn't add up. What's lacking? What is the measure of Man, if Man be measure?

The European Union’s common agricultural policy (CAP), in addition to its primary production and farm income goals, is a large source of funding for environmentally friendly agricultural practices. However, its schemes have variable success and uptake across member states (MS) and regions. This study tries to explain these differences by demonstrating differences between policy levels in the understanding of the relationship between nature and farming. To compare constructs and values of the respective policy communities, their discursive construction as it appears (...) in the main strategic EU and MS agricultural policy documents is analysed. The theoretical framework integrates elements from existing frameworks of CAP and environmental discourse analysis; specific agri-environmental discourses, their elements and interplay, are identified. The six discourses suggested here are ‘Productivism’, ‘Classical neoliberal’, ‘Ecological modernisation’, ‘Administrative’, ‘Multifunctionality’ and ‘Radical green’. The discourse analysis of selected documents reveals that there are indeed differences in how farming and the environment are generally conceptualised at different levels of CAP decision-making. At EU level, farming is primarily understood as a sector whose main task is to produce food (‘Productivism’), and the environment is used as a justification for CAP payments (‘Multifunctionality’). At the national/regional level, Rural Development Programmes reflect different value systems: in England, environmental protection is mainly seen as sound management of natural capital (‘Classical neoliberal’); in Finland, a benefit for producers and conscious consumers (‘Ecological modernisation’); in Croatia, a necessity limiting productivity (‘Productivism’) and imposed by an external authority (‘Administrative’ discourse). This diversity shows that differences can visibly manifest despite the Commission constraining the discursive space, helping to explain the differential implementation and success of environmental measures. (shrink)

From the 1990s, during and after the post-communist transitions in Eastern Europe, different self-help texts advancing spiritual or personal well-being continue to be a highly popular discourse in Slovenia. In this article we examine the appropriation of self-help discourse in one of Slovenia's most influential management magazines, Manager. On the basis of a critical discourse analysis of Manager's articles, we argue that the magazine predominantly uses spiritual self-help vocabulary and accordingly transforms definitions of basic business vocabulary. It offers a spiritual (...) self-growth discourse as a solution to any current management or social problems and in doing so supports the liberal capitalism. This discourse attempts to advise managers as to how to adapt to the new competitive business environment. It furthermore promotes the belief that solely spiritual self-growth will help managers and their business partners to resist political and economic barriers and assure the business success in times of global corporate `survival'. (shrink)

Philosophers have long and skeptically viewed religion as a source of overeasy answers, with a singular, totalizing "God" and the comfort of an immortal soul being the greatest among them. But religious thought has always been more interesting--indeed, a rich source of endlessly unfolding questions. With questions from the 1885 Baltimore Catechism of the Catholic Church as the starting point for each chapter, Karmen MacKendrick offers postmodern reflections on many of the central doctrines of the Church: the oneness of (...) God, original sin, forgiveness, love and its connection to mortality, reverence for the relics of saints, and the doctrine of bodily resurrection. She maintains that we begin and end in questions and not in answers, in fragments and not in totalities--more precisely, in a fragmentation paradoxically integral to wholeness. Taking seriously Augustine's idea that we find the divine in memory, MacKendrick argues that memory does not lead us back in time to a tidy answer but opens onto a complicated and fragmented time in which we find that the one and the many, before and after and now, even sacred and profane are complexly entangled. Time becomes something lived, corporeal, and sacred, with fragments of eternity interspersed among the stretches of its duration. Our sense of ourselves is correspondingly complex, because theological considerations lead us not to the security of an everlasting, indivisible soul dwelling comfortably in the presence of a paternal deity but to a more complicated, perpetually peculiar, and paradoxical life in the flesh. Written out of MacKendrick's extensive background in both recent and late-ancient philosophy, this moving and poetic book can also be an inspiration to anyone, scholar or lay reader, seeking to find contemporary significance in these ancient theological doctrines. (shrink)

Though the exact dating is contentious, philosophy at some point took a “linguistic turn,” or maybe a few of them. Certainly late in the twentieth century, influenced by literary theory, the discipline began to attend to language with nearly Talmudic care. “Everything is a text,”1 we read, and since, after all, we were reading it, the notion seemed persuasive. Soon enough, of course, critics perceived that those playing about in this approach to language were having entirely too much fun, getting (...) a little too literary for philosophical tastes. Whether ill tempered or simply tempering, insightful or sullen, criticism noted not only that some theorists seemed insufficiently attentive to historical context—a claim .. (shrink)

Theology usually appears to us to be dogmatic, judgmental, condescending, maybe therapeutic, or perhaps downright fantastical--but seldom enticing. Divine Enticement takes as its starting point that the meanings of theological concepts are not so much logical, truth-valued propositions--affirmative or negative--as they are provocations and evocations. Thus it argues for the seductiveness of both theology and its subject--for, in fact, infinite seduction and enticement as the very sense of theological query. The divine name is one by which we are drawn toward (...) the limits of thought, language, and flesh. The use of language in such conceptualization calls more than it designates. This is not a flaw or a result of vagueness or imprecision in theological language but rather marks the correspondence of such language to its subject: that which, outside of or at the limit of our thought, draws us as an enticement to desire, not least to intellectual desire. Central to the text is the strange semiotics of divine naming, as a call on that for which there cannot be a standard referent. The entanglement of sign and body, not least in interpretations of the Christian incarnation, both grounds and complicates the theological abstractions. A number of traditional notions in Christian theology are reconceived here as enticements, modes of drawing the desires of both body and mind: faith as "thinking with assent"; sacraments as "visible words" read in community; ethics as responsiveness to beauty; prayer as the language of address; scripture as the story of meaning-making. All of these culminate in a sense of a call to and from the purely possible, the open space into which we can be enticed, within which we can be divinely enticing. (shrink)

Treats time, eternity, language, and silence in an original way.

In lieu of an abstract, here is a brief excerpt of the content:Thou Art Translated! The Pull of Flesh and MeaningKarmen MacKendrickIn A Midsummer Night’s Dream, William Shakespeare offers us a particularly comic instance of translation. In the first scene of the third act, the mischievous fairy Puck has set into motion all manner of havoc, including the substitution of a donkey’s head for the ordinary head of poor Nick Bottom, a weaver who had been innocently engaged in rehearsing a (...) play that he and other “rustics” intended to perform for visiting royalty. Bottom is, understandably, a little cranky and confused about this buffoonish substitution—he had offered to play the far nobler part of a lion (Shakespeare 2004, Act 1, scene 2, 68–70)—and he does not react happily to the responses that it generates among other members of his company. The first to see him is the tinker Tom Snout, who declares, “O Bottom, thou art changed! what do I see on thee?” (Act 3, scene 1, 114). And Snout is followed by Peter Quince, a carpenter and the author of the ill-fated play that had been in rehearsals, who will give us our relevant line, as he exclaims in surprise, “Bless thee, Bottom! bless thee! thou art translated” (Act 3, scene 1, 118).Indeed he is. Bottom, when he declares the events a dream, proposes that Quince shall write a ballad of this transformation (Act 4, scene 1, 224–26).1 This ballad might be seen as a further translation, of the sort Umberto Eco calls “intersemiotic”—a translation across forms, rather like that of interpretive dance, which is sort of famous for translating badly. What is not quite clear, though, is how layered this translation may already be just in Nick Bottom’s appearance. The use of “ass” for buttocks—that is, for the bottom—is first attested only in 1860,2 more than two and a half centuries after A Midsummer [End Page 36] Night’s Dream was written (sometime in the 1590s). But there is some speculation that the pun may already have been current, even if cutting-edge, when Shakespeare translated Bottom to ass, and certainly such a pun would not have been out of character for the author—after all, we also find a snout among the would-be actors, and Shakespearean brilliance is hardly incompatible with crude punning. The translation of the flesh is in this instance also a translation of the word, not just in parallel but somehow of one another, and the visible head of the indignant ass betrays the indignity of the rustic weaver sporting the name of Bottom.We don’t so often think of bodies being translated, but before turning to more abstract considerations here, let me offer one further instance, one a little closer to the main current of my own research. The translation of relics (that is, of pieces or close possessions of saints) is their movement from one location—specifically, from one church congregation—to another. This sounds markedly unexciting, I grant, but that’s only if you don’t know that throughout the Middle Ages the relics were sometimes said to have translated themselves, moved of their own volition. This was held to demonstrate the desire of the relevant saints for the newly privileged location—which means their desire to patronize and to bless the new church or congregation. This happened especially often when those of us with less devotion would more likely say that the relics had been stolen by members of their new communities.In the translation of relics, an original—a whole, unified original in the form of an intact body—is the very source of meaning. The relic matters because it belonged to the body of a saint, and each fragment is held to contain, somehow, the wholeness of saintly power and sancitity (for more detail on this very complex subject, see MacKendrick 2008, 102–31). But as a rule, that original is impossible to find; the meaningful pieces are only ever fragments. (In fact, studies of older relics often show that they are not even fragments of humans.) Now the relic means what it is translated to mean: the saint’s blessing upon... (shrink)

Despite changes in their representation and visibility, there are still serious concerns about the inclusion and day-to-day workplace challenges various groups face (e.g., women, ethnic and cultural minorities, LGBTQ+, people as they age, and those dealing with physical or mental disabilities). Men are also underrepresented in specific work fields, in particular those in HEED (Health care, Elementary Education and the Domestic sphere). Previous literature has shown that group stereotypes play an important role in maintaining these inequalities. We outline how insights (...) from research on stigma, social-identity, and self-regulation together increase our understanding of how targets are affected by and regulate negative stereotypes in the workplace. This approach starts from the basis that members of negatively-stereotyped groups are not just passive recipients of negative attitudes, stereotypes, and behaviors, but are active individuals pursuing multiple goals, such as goals for belonging and achievement. We argue that it is only by understanding stigma from the target’s perspective (e.g., how targets are affected and respond) that we can successfully address workplace inequality. Key in this understanding is that stereotypes, prejudice and discrimination have taken on much more subtle forms, with consequences for the way members of stigmatized-groups cope. These insights lead us to propose an approach to understanding barriers to workplace equality that highlights four key aspects: a) the different (often subtle) potential triggers of identity-threat in the workplace for members of stigmatized-groups, b) the ways in which members of stigmatized-groups cope with these threats, c) the role of supportive factors that mitigate potential threats and affect self-regulation, and d) potential hidden costs for the self or others of what appears at first to be effective self-regulation. The focus on threats, coping, support, and potential hidden costs helps us understand why current diversity efforts are not always successful in increasing and maintaining members of stigmatized-groups in organizations, and provides insight into how we can aid efforts to effectively lower barriers to workplace equality. (shrink)

Bundel opstellen over de belangrijkste stromingen in en auteurs over politieke filosofie, waarin thema's als het zoeken naar waarheid en rechtvaardigheid centraal staan.

Met illustratie van citaten uit vele auteurs wordt een poging ondernomen om het begrip 'civil society' te definiëren. De voorkeur van Barber gaat uit naar een civil socity, dat als een derde kracht tussen regering en markt opereert, met als basis een sterk democratisch gehalte.

In _A Philosophy of the Unsayable_, William Franke argues that the encounter with what exceeds speech has become the crucial philosophical issue of our time. He proposes an original philosophy pivoting on analysis of the limits of language. The book also offers readings of literary texts as poetically performing the philosophical principles it expounds. Franke engages with philosophical theologies and philosophies of religion in the debate over negative theology and shows how apophaticism infiltrates the thinking even of those who attempt (...) to deny or delimit it._ In six cohesive essays, Franke explores fundamental aspects of unsayability. In the first and third essays, his philosophical argument is carried through with acute attention to modes of unsayability that are revealed best by literary works, particularly by negativities of poetic language in the oeuvres of Paul Celan and Edmond Jabès. Franke engages in critical discussion of apophatic currents of philosophy both ancient and modern, focusing on Hegel and French post-Hegelianism in his second essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics especially as found in Damascius and as illuminated by postmodern thought, particularly Jean-Luc Nancy’s deconstruction of Christianity. In the last two essays, Franke treats the tension between two contemporary approaches to philosophy of religion—Radical Orthodoxy and radically secular or Death-of-God theologies. _A Philosophy of the Unsayable _will interest scholars and students of philosophy, literature, religion, and the humanities. This book develops Franke's explicit theory of unsayability, which is informed by his long-standing engagement with major representatives of apophatic thought in the Western tradition. "William Franke is an articulate spokesman for what cannot be said not only with regards to modern European poetry but also with respect to contemporary theology. _A Philosophy of the Unsayable _is essential reading for everyone working in religion and literature and in modern theology." — Kevin Hart, Edwin B. Kyle Professor of Christian Studies, University of Virginia __ "By now, it would seem that there could be no more to say about not-saying. Apophatic language and negative theology have been accused of meaninglessness, nihilism, and even ill-concealed ontologies. In this lovely and surprising book, William Franke not only deftly undoes these criticisms but shows that apophasis underlies and strangely grounds all language and thought, even of those very discourses that most vigorously reject it. _A Philosophy of the Unsayable_ demonstrates with elegance that there is indeed more to say, and more that is both meaningful and important." — Karmen MacKendrick, Le Moyne College__ "William Franke is an eminent scholar in comparative literature, who is schooled in philosophy and religion. He is recognized as one of the most creative contemporary thinkers working at the double intersection of philosophy and literature and philosophy and theology. _A Philosophy of the Unsayable_ shows an intellectual grasp of a dizzying array of discourses and sheds real light on all thinkers who are discussed." — Cyril O'Regan, Huisking Professor of Theology, University of Notre Dame_. (shrink)

In deze bijdrage wordt een lans gebroken voor een groter aandeel van de zintuiglijkheid bij de kennisverwerving in het algemeen. Er wordt daarbij in grote mate ingespeeld op de mogelijkheden van de moderne technologie en van de ICT-toepassingen in het bijzonder. Deze maken het immers mogelijk om op interactieve wijze met de werkelijkheid om te gaan op een manier die afwijkt van de overwegend digitale modus van de traditionele kennisoverdracht. Het is een uitdagende evolutie, die grote gevolgen heeft voor de (...) invulling van het onderwijs. De analoge modus heeft echter ook haar rechten, omdat ze heel wat rijker is dan het beperkte begrippenkader dat vaak op een bijna totalitaire wijze op de werkelijkheid wordt losgelaten. We willen daarom graag aansluiten bij de moderne opvatting over een leerling als een lerend en adaptief systeem. Centraal in deze opvatting staat de interactie met de werkelijkheid en de mogelijkheid om hierbij gebruik te maken van “tools” en “interfaces”. De tools hebben zowel betrekking op de waarneming als op de actie, en er zijn ook cognitieve tools. Het gebruik van computertechnologie maakt het verder mogelijk om ook op het vlak van de interfaces heel sterk in te grijpen. -/- . (shrink)

De meesten van ons kunnen zich moeiteloos beelden uit hun schooljaren voor de geest halen. Dikwijls zijn die beelden vaag en fragmentarisch, maar herkenbaar genoeg: het jongetje met het ziekenfondsbrilletje, het meisje met de afgezakte kousen, de onderwijzeres met de grote ruiten rok. Wie begiftigd is met een sterke auditieve verbeelding (en oud genoeg) kan zelfs weer horen hoe de schoolbel klingelde of hoe de kroontjespennen over het papier krasten. Sommigen zijn zelfs in staat om zich geuren te herinneren, of (...) aanrakingen, of de smaak van madeleine-koekjes gedoopt in lindebloesemthee. (shrink)