The Imposter Phenomenon—i.e., the phenomenon of feeling like a fraud and like your successes aren’t really yours—is typically construed not just as a crisis of confidence, but as a failure of rationality. On the standard story, “imposters” have bad beliefs about their talents because they dismiss the evidence provided by their successes. Here I suggest that this standard picture could be mistaken, and that these “imposters” may actually be more rational than non-imposters. Why? Accounting for the non-talent (...) causes of your successes may require you to lower your confidence in your talents, in which case, “imposter” beliefs are rational. I then go on to suggest a second reason to worry about the standard picture: It does not adequately address the possible role that one’s environment has in the production of the phenomenon. To give an example, I hypothesize that environments that host a “culture of genius” can alter our evidential landscape in a way that promotes the Imposter Phenomenon. Finally, I argue that my alternative picture of the Imposter Phenomenon should prompt us to opt for a conception of self-worth that is more deeply tied to virtues like intellectual humility than to relative talent possession. (shrink)

This conceptual review seeks to reframe the view of academic integrity as something to be enforced to an academic skill that needs to be developed. The authors highlight how practices within academia create an environment where feelings of inadequacy thrive, leading to behaviours of unintentional academic misconduct. Importantly, this review includes practical suggestions to help educators and higher education institutions support doctoral students’ academic integrity skills. In particular, the authors highlight the importance of explicit academic integrity instruction, support for the (...) development of academic literacy skills, and changes in supervisory practices that encourage student and supervisor reflexivity. Therefore, this review argues that, through the use of these practical strategies, academia can become a space where a culture of academic integrity can flourish. (shrink)

Many intelligent, capable, and successful individuals believe that their success is due to luck and fear that they will someday be exposed as imposters. A puzzling feature of this phenomenon, commonly referred to as imposter syndrome, is that these same individuals treat evidence in ways that maintain their false beliefs and debilitating fears: they ignore and misattribute evidence of their own abilities, while readily accepting evidence in favour of their inadequacy. I propose a novel account of imposter (...) syndrome as an instance of self-deception, whereby biased evidence treatment is driven by the motivational benefit of negative self-appraisal. This account illuminates a number of interconnected philosophical and scientific puzzles related to the explanation, definition, and value of imposter syndrome. (shrink)

ABSTRACT Many intelligent, capable, and successful individuals believe that their success is due to luck, and fear that they will someday be exposed as imposters. A puzzling feature of this phenomenon, commonly referred to as imposter syndrome, is that these same individuals treat evidence in ways that maintain their false beliefs and debilitating fears: they ignore and misattribute evidence of their own abilities, while readily accepting evidence in favour of their inadequacy. I propose a novel account of (...) class='Hi'>imposter syndrome as an instance of self-deception, whereby biased evidence treatment is driven by the motivational benefit of negative self-appraisal. This account illuminates a number of interconnected philosophical and scientific puzzles related to the explanation, definition, and value of imposter syndrome. (shrink)

Chapter three shows that MacIntyre's misunderstanding of what psychoanalysis means by the unconscious leads him to treat it as unobservable. In any intelligible sense, the unconscious is not absolutely unobservable, or else being unobservable is no stigma unique to it; conscious ideas, wishes, e.g., will have to be classed as unobservable, too. MacIntyre's central error is his failing to see that free-association makes the unconscious observable. The chapter concludes with an examination of the concepts of absolute unobservability and observability in (...) contemporary philosophy of science. The idea of an entity or property whose essence it is to be unobservable --that is, of an entity or property that is unobservable in all possible worlds--is absurd. ;Chapter two exposes the fallaciousness of James's claim that on a priori grounds alone the very idea of unconscious mental activity is incoherent. Then, against his claim that brain-processes and/or conscious mental processes that are "quickly gone, unattended to, or forgotten" can explain any phenomenon supposed to need unconsicous mental processes to explain, I argue that the case of resistance to one's own ideas and wishes cannot be accounted for in any of the ten ways James considers; indeed, there are reasons why no explanation of the sorts he considers can be adequate to explain resistance. ;This difference in logical form is missed by Wittgenstein when he confuses the logcial form of an interpretation with the logical form of that of which it is an interpretation--e.g., a dream or symptom. Freud does treat dreams, symptoms, as having meaning, saying things; the condensations and displacements in dreams say "This is really this," "This is all a repetition of that." For Freud, the form of the interpretation is "This dream says 'This is really this,'" Wittgenstein is able to make it plausible to treat interpretations as mythological only by assuming that interpretations are of the same logical form as the dreams they are about. ;They fail, I argue, because each distorts or fails to take account of the same crucial features of unconscious mental processes as psychoanalysis attributes them; these critics assume that the phenomenon the unconscious is needed in order to explain is that of inadvertent, unwitting behavior. Even Freud sometimes slipped in this way--the argument from post-hypnotic suggestion examined in Chapter two also assumes that unwitting behavior of a certain sort requires unconscious mental activity for its explanation. In reality, it is resistance and transference phenomena which justify introduction of the concept of the unconscious. Besides, Freud's method of attributing unconscious mental activity is based on free-association, a wholly novel technique, which produces statements--interpretations--of a different logical form from non-psychoanalytic formulations attributing unconscious mental activity in order to explain inadvertent action. ;Chapter one deals with Wittgenstein's view of psychoanalytic interpretations as a mythology imposted upon subjects. Chapter two examines one of Freud's main proofs for the existence of unconsious mental activity, the argument from post-hypnotic suggestion, and then considers William James's arguments to show that the concept of unconscious mental activity is incoherent, i.e., self-contradictory, and that the concept is unnecessary in that any phenomenon supposed to require the concept to be explained can be explained instead by reference merely to conscious mental processes and/or brain-processes. Chapter three deals with A. MacIntyre's argument to show that the unconscious is unobservable in a way that distinguishes it from legitimate unobservables in science; unlike them, the unconsicous is dispensable in principle. These three criticisms exhaust the main attacks that have been made on the scientific status of the unconscious. (shrink)

This study examined the prevalence and impact of imposter syndrome on a sample of pre-service educators. We report a majority of pre-service educators experience IS; 93% experience moderate levels and 54% had frequent or severe levels of imposter thoughts, and further that IS was negatively associated with educator well-being. We also investigated the effects of minority group membership on experiences of IS, and found that IS was more severe for women and queer minorities, but less severe for racial (...) minorities. Lastly, we investigated the potential for healthy emotion regulation to mitigate the effects of IS on pre-service educator well-being and found that adaptive emotion regulation strategy use mitigates the effects of IS, which may provide a viable means for addressing this pervasive issue among educators, and specifically among those with minoritized identities. We discuss the implications of our findings for educational training and improving the experiences of pre-service educators. (shrink)

This paper argues that trustworthiness is an epistemic virtue that promotes objectivity. I show that untrustworthy imposture can be an arrogant act of privilege that silences marginalized voices. But, as epistemologists of ignorance have shown, sometimes trickery and the betrayal of epistemic norms are important resistance strategies. This raises the question: when is betrayal of trust epistemically virtuous? After establishing that trust is central to objectivity, I argue for the following answer: a betrayal is epistemically vicious when it strengthens or (...) promotes oppressive, exclusive networks of trust, and a betrayal is epistemically virtuous when it expands trust networks to involve the oppressed. These criteria correctly account for both the epistemic vice of a recent case of Internet imposture and the epistemic virtue of resistant tricksters. (shrink)

This paper looks at a constellation of three interrelated figures, the hypocrite, the imposter, and the chameleon, all of whom deceive others and at times themselves as they present themselves and are examined by others in different social settings. On closer examination, different facets of their public presentations come to light, some related to their motives, some to the expected goals of their conduct. The conduct of hypocrites overlaps with and resembles imposters insofar as they both suggest a possible (...) nefarious intentionality associated with undeserved outcomes or gains, as compared with chameleons, who seem at most to camouflage themselves in order to become undetected in their environments. The deceptive (and occasionally self-deceptive) character of the conduct of all three figures (whether understood interchangeably or not) remains of interest beyond the circles of social theorists and political pundits at least in the sense that it is condemnable as much as it is condemning, though to different degrees. (shrink)

Background. Imposter syndrome, associated with self-doubt and fear despite clear accomplishments and competencies, is frequently detected in medical students and has a negative impact on their well-being. This study aimed to predict the students’ IS using the machine learning ensemble approach. Methods. This study was a cross-sectional design among medical students in Bangladesh. Data were collected from February to July 2020 through snowball sampling technique across medical colleges in Bangladesh. In this study, we employed three different machine learning techniques (...) such as neural network, random forest, and ensemble learning to compare the accuracy of prediction of the IS. Results. In total, 500 students completed the questionnaire. We used the YIS scale to determine the presence of IS among medical students. The ensemble model has the highest accuracy of this predictive model, with 96.4%, while the individual accuracy of random forest and neural network is 93.5% and 96.3%, respectively. We used different performance matrices to compare the results of the models. Finally, we compared feature importance scores between neural network and random forest model. The top feature of the neural network model is Y7, and the top feature of the random forest model is Y2, which is second among the top features of the neural network model. Conclusions. Imposter syndrome is an emerging mental illness in Bangladesh and requires the immediate attention of researchers. For instance, in order to reduce the impact of IS, identifying key factors responsible for IS is an important step. Machine learning methods can be employed to identify the potential sources responsible for IS. Similarly, determining how each factor contributes to the IS condition among medical students could be a potential future direction. (shrink)

A classic of phenomenology and existentialism and arguably Jonas's greatest work, The Phenomenon of Life sets forth a systematic and comprehensive philosophy -- ...

Natural selection is a general process that operates in different populations. To characterise natural selection as a mechanism within the framework of the new mechanistic philosophy, it is required to identify a pertinent phenomenon for which natural selection is responsible. Firstly, every case identified by evolutionary biologists as instances of natural selection must align with this mechanistic characterisation. Secondly, natural selection should genuinely be responsible for the attributed phenomenon. While philosophers often posit producing adaptation as the quintessential (...) class='Hi'>phenomenon, Pérez-González and Luque challenge this perspective, contending that not all instances of natural selection are cases where natural selection produces adaptation. This paper further supports Pérez-González and Luque’s objection and demonstrates that natural selection is also not responsible for the increased frequency of traits with a greater expected number of offspring. Furthermore, the paper argues that even if there is a phenomenon that allows for the mechanistic characterisation of natural selection to encompass all instances, it is improbable that natural selection assumes responsibility for it. Consequently, characterising natural selection as a mechanism emerges as an implausible stance. (shrink)

Pierre Teilhard De Chardin was one of the most distinguished thinkers and scientists of our time. He fits into no familiar category for he was at once a biologist and a paleontologist of world renown, and also a Jesuit priest. He applied his whole life, his tremendous intellect and his great spiritual faith to building a philosophy that would reconcile Christian theology with the scientific theory of evolution, to relate the facts of religious experience to those of natural science. The (...) Phenomenon of Man, the first of his writings to appear in America, Pierre Teilhard's most important book and contains the quintessence of his thought. When published in France it was the best-selling nonfiction book of the year. (shrink)

Purpose. The research is aimed at determining the influence of negative ethical emotions on social life and the activity of the individual, which involves solving the following problems: a) to find out approaches to the typology of ethical emotions, b) to highlight individual negative ethical emotions and to determine their ability to influence human behaviour. Theoretical basis. The theoretical and methodological basis of the research is the recognition of the significant influence of negative emotions on human activity in society. In (...) this regard, it is proposed to consider them as a complex multidisciplinary phenomenon, which is predetermined by both social and personal factors of origin and has a certain specificity of objectification. Originality. The authors determined that in addition to destructive effects on a person of negative emotions, they can also have a constructive effect on person’s behaviour, due primarily to the fact that a person does not want to experience these emotions and therefore tries to avoid situations they cause. Conclusions. The ethical emotions of guilt, embarrassment, anger, disgust and contempt can affect, through the cognitive aspect of the emotional process, the decision-making process of people when they predict situations in which they risk to feel such emotions. So the emotion of guilt creates a constructive setup aimed at correcting inappropriate social norms of human behaviour. The emotion of embarrassment motivates a person to behave more benevolently in society in order to integrate in it and get its approval, thus encouraging the person to adhere to social and moral agreements and norms. The emotion of anger motivates a person to act to eliminate injustice, herewith not only in relation to himself, but also in relation to others. Rejecting those people who cause moral and social aversion, society creates a system of punishments and rewards that acts as a strong deterrent to the socio-cultural behaviour. The emotion of contempt performs the function of preventing punishment in relation to the despised individual. (shrink)

Husserl’s phenomenology of imagination embraces a cluster of different theories and approaches regarding the multi-faced phenomenon of imaginative experience. In this paper I consider one aspect that seems to be crucial to the understanding of a particular form of imagination that Husserl names pure phantasy. I argue that the phenomenon of Ego-splitting discloses the best way to elucidate the peculiarity of pure phantasy with respect to other forms of representative acts and to any simple form of act modification. (...) First, I unravel the phenomenological distinctions which, respectively, oppose phantasy to perception, on the one hand, and phantasy to other forms of the so-called “intuitive re-presentations”. Second, I introduce the difference between presentative and representative acts, arguing that this cannot help us to single out the defining feature of phantasy experiences. The third section draws again an important distinction between pure phantasy and neutrality modification, which allows me to finally determine an internal trait of phantasy experiences, which Husserl refers to as the “Ego-splitting”. In this way, I hope to contribute to a refined characterization of Husserl’s phenomenology of imagination. (shrink)

A classic of phenomenology and existentialism and arguably Jonas's greatest work, The Phenomenon of Life sets forth a systematic and comprehensive philosophy -- an existential interpretation of biological facts laid out in support of Jonas ...

A key topic within the field of the phenomenology of medicine has been the relationship between body and self in illness, including discussions about the otherness and mineness of the body. The aim of this article is to distinguish between different meanings of bodily otherness and mineness in illness with reference to the interpretation of the body as “saturated phenomenon,” inspired by the phenomenology of Jean-Luc Marion. With the help of Marion’s ideas it is possible to distinguish between two (...) meanings of bodily otherness and of mineness (objective and non-objective forms). These distinctions support and elaborate on ideas already found in the phenomenology of medicine and offer further insights into the nature of the experience of illness. (shrink)

Kurt Gödel wrote (1964, p. 272), after he had read Husserl, that the notion of objectivity raises a question: “the question of the objective existence of the objects of mathematical intuition (which, incidentally, is an exact replica of the question of the objective existence of the outer world)”. This “exact replica” brings to mind the close analogy Husserl saw between our intuition of essences in Wesensschau and of physical objects in perception. What is it like to experience a mathematical proving (...) process? What is the ontological status of a mathematical proof? Can computer assisted provers output a proof? Taking a naturalized world account, I will assess the relationship between mathematics, the physical world and consciousness by introducing a significant conceptual distinction between proving and proof. I will propose that proving is a phenomenological conscious experience. This experience involves a combination of what Kurt Gödel called intuition, and what Husserl called intentionality. In contrast, proof is a function of that process — the mathematical phenomenon — that objectively self-presents a property in the world, and that results from a spatiotemporal unity being subject to the exact laws of nature. In this essay, I apply phenomenology to mathematical proving as a performance of consciousness, that is, a lived experience expressed and formalized in language, in which there is the possibility of formulating intersubjectively shareable meanings. (shrink)

The paper examines philosophical issues that arise in contexts where one has many different models for treating the same system. I show why in some cases this appears relatively unproblematic (models of turbulence) while others represent genuine difficulties when attempting to interpret the information that models provide (nuclear models). What the examples show is that while complementary models needn’t be a hindrance to knowledge acquisition, the kind of inconsistency present in nuclear cases is, since it is indicative of a lack (...) of genuine theoretical understanding. It is important to note that the differences in modeling do not result directly from the status of our knowledge of turbulent flows as opposed to nuclear dynamics—both face fundamental theoretical problems in the construction and application of models. However, as we shall, the ‘problem context(s)’ in which the modeling takes plays a decisive role in evaluating the epistemic merit of the models themselves. Moreover, the theoretical difficulties that give rise to inconsistent as opposed to complementary models (in the cases I discuss) impose epistemic and methodological burdens that cannot be overcome by invoking philosophical strategies like perspectivism, paraconsistency or partial structures. (shrink)

F. Brencio (2022), «…this phenomenon, which is none too happily designated as ‘empathy’». Martin Heidegger’s critique of empathy, in “Bollettino Filosofico”, 37, 243-251, ISSN: 1593 – 7178, E-ISSN 2035 - 2670.

The phenomenon of recitation took its place in Islamic sciences in early period, and it has maintained its vitality in the agenda until today. The primary factor that ensures this is the fact that the different aspects contained in the recitations can be suitable as a source. Because the discipline in question can maintain its vitality by constituting a source for sciences such as tafsir, hadith and fiqh. This vividness of the phenomenon of the recitation in the classical (...) period is also seen in today's academic studies. In addition, the fact that a great number of researches have been carried out about recitation both in our country and abroad constitutes an evidence from a different perspective. In this sense, it is known that many scholars contributed to the science of recitation by producing qualified autonomous studies related to the discipline. One of the figures who contributed to the science of recitation is Abû ‘Alı̄ al-Fāārisı̄ı̄, whose work was in demand in classical madrasah tradition. Considering the geography and the time period in which the author lived, it is seen that the recitations have spread to wide areas of their present places. Fāārisı̄ has presented a study, based on the idea of expansion. In addition, a number of works belonging to the author are mentioned since he is a philologist. Therefore, the author comes to the fore with his works by being shown as a reference for many studies compiled after him. On the other hand, although the author has not remained his study exclusive to the science of recitation, he elaborated different aspects of recitations by intensively processing them. In particular, the requirement to comply with the Arabic language, at least in one aspect, which is one of the three basic criteria that the recitation must have in order to be considered valid, led the author to focus intensively on the language factor in recitations. That the author synthesized the phenomenon of language with the recitations attracts attention. Therefore, some determinations were made based on the recitations on the author’s study based on the importance of referring to the recitations of the Quran at building determinations when making a linguistic analysis. The aim of this study is to reveal the method and the quality of the recitation that Fāārisı̄ discussed in the study titled al-Ḥujja fı̄ ʿileli'l-qirā ʾati's-sebʿa, written by Abû ‘Alı̄ al- Fāārisı̄ (d. 377/987) who lived in the 4th century Hijri. (shrink)

In Psychoanalysis as a Subversive Phenomenon, Amber M. Trotter explores processes of social change, highlights the role of ethics, and illuminates ways in which analytic theory and practice can disrupt contemporary American culture.

In this paper, I offer some reasons for thinking that knowledge is a social phenomenon. My argument is based on Helen Longino’s work on scientific knowledge, in particular her 2002 book The Fate of Knowledge. Longino’s basic idea is that a scientific hypothesis or theory is justified when it emerges (relatively) unscathed from social interactions between scientists. If we accept – as Longino and many others do – that knowledge requires justification, it follows that scientific knowledge is a social (...) phenomenon. I argue that much the same goes for other forms of empirical knowledge, such as historical knowledge, various forms of collective knowledge and our knowledge of the ‘social world’. But does it go for empirical knowledge in general? I offer some – admittedly far from conclusive – reasons for thinking that it might. I also argue that, even if it doesn’t, we still need to distinguish between two kinds of knowledge, one of which is constitutively social and the other of which isn’t. Scientific knowledge is a paradigm example of the former and simple perceptual knowledge is a paradigm example of the latter. The end result is a form of pluralism about knowledge. (shrink)

IT is ungenerous to pick holes in The Concept of Law. It is a great work. Its clarity is luminous, and its argument sustained and convincing. Hart is eminently successful in rescuing the concept of law from the Legal Realists, the Positivists, and the Formalists, who attempt to straitjacket it within schemata which are too narrow or too vague to give an adequate elucidation of it. But sometimes Hart is not carried along by his arguments as far as he should. (...) He makes too many concessions to his opponents, and his own account of the law is, in consequence, too formalist, in spite of having himself adduced cogent considerations elsewhere for rejecting the purely formalist line of argument. The rule of recognition, although important, is not fundamental. We should, rather, see law as a social phenomenon, to be distinguished from other social phenomena, but intelligible only in a social context, and not-as lawyers are too ready to suppose-an autonomous discipline which can be explained and understood entirely in its own terms. (shrink)

It is known that modern philosophy understands death as a denial of the reality of life and, on the contrary, the establishment of non-being. Death fixes the existence of specific manifestations of life on Earth. For a long time, the explanation of the phenomenon of human death was dominated by a religious point of view, which presented death not as an end but as a prerequisite for the further transformation of life. In the future, we present the very Christian-theological (...) vision of the problem. (shrink)

Conceptual engineering is sometimes presented as an alternative to conceptual analysis. But one important objection to conceptual analysis threatens to carry across: that philosophy investigates phenomena—knowledge, truth, freedom, etc.—rather than concepts of those phenomena. This poses a prima facie problem insofar as conceptual engineering targets concepts or terms rather than phenomena. Call it the ‘phenomenon objection’. I begin by examining recent discussions of the phenomenon objection by Cappelen and Scharp, rejecting their responses. I then clarify and strengthen the (...) objection, discussing the challenge that the ‘strong phenomenon objection’ poses to conceptual engineers. Finally, I develop a new response to the strong phenomenon objection. In doing so, I motivate, articulate and defend an account of philosophy and its problems on which conceptual engineering is the appropriate method for tackling many philosophical problems—as well as, perhaps surprisingly, some problems in the sciences. (shrink)

A notion that the theologians consider as a physical explanation model while discussing the movement in accordance with their theological views on the comprehension and interpretation of the universe is i‘timād. In conclusion, this notion, which has various meanings in different contexts, has been used to express “the tendency of object in motion, potential energy, pressure or resistance of an object to another object”. Within this framework, including weight-lightness, ascent-descent, impulse-pull etc., many phenomena related to the unidirectional and compulsory movement (...) of objects have been explained. On the other hand, theologians dealt with i‘timād in the context of their own conceptions of the universe, in relation to their understanding of causality while discussing the movements of bodies in the universe and their changes-transformations, and the causality relationship between them. As a result of their discussions, they asked questions about i‘timād and tried to find answers to these questions in the perspective of their own views of the universe. Furthermore, in relation to the theory of i‘timād, Mu‘tazilite scholar Abû Ishâq Ibrâhîm al-Nazzâm (d. 231/845) discussed the theory of tafra (leaping) and put forward contrary arguments. One of those who sought answers to the questions discussed in this direction and expressed an opinion on i‘timād is the Ash’arî theologian Abû al-Maâlî al-Juwaynî (d. 478/1085). He discussed i'timād in terms of the accidents of spatial generation and used i'timād as a universal explanatory theory for the phenomena of movement, space, weight and lightness, and directional phenomena such as up and down. From this point of view, he also tried to interpret i'timād with examples from natural phenomena and objects. In doing so, he synthesized i'timād within his own system and presented it as an explanatory element by considering the Ash'arite metaphysical principles through the examples he frequently gave. Thus, he put forward views on whether the movements of objects give rise to i'timād or not, and drew attention to the usage of i'timād in the Muʿtazilite and Ashʿarī schools. In this context, he tried to prove with examples whether the Muʿtazilite understanding of iʿtimād overlaps with the Ashʿarī understanding of iʿtimād. On the other hand, al-Juwaynī put forward his proofs in the context of his criticisms of the Muʿtazilites in general and al-Naẓẓām in particular. His criticisms were generally in response to the views of Muʿtazilite scholars on the phenomenon of motion in the context of iʿtimād. In fact, al-Juwaynī criticized the arguments of Abū ʿAlī al-Jubbāʾī (d. 303/916) and Abū Ḥāshim (d. 321/933) in the context of the theory of tawlīd and al-Naẓẓām in the context of the theory of tafra through their arguments. In this direction, the paper concentrates on how Juwaynî stated the examples he put while proving the theory of i‘timād in terms of movement phenomenon and what he comprehended from it. In addition, the paper discusses his criticisms against Nazzâm’s theoretical and experimental arguments he brought in the context of tafra theory while elaborating Juwaynî’s explanation of movement phenomenon. (shrink)

"PHENOMENON OF RELIGION" - under this name on June 20-21, 1996, the All-Ukrainian Colloquium, convened by the Department of Religious Studies and the Ukrainian Association of Religious Studies took place at the Institute of Philosophy of the National Academy of Sciences of Ukraine. The purpose of the colloquium is to discuss the topical issues of Ukrainian religious studies concerning the nature, essence and functionality of religion as a social and historical phenomenon.

The fundamental changes that took place at the beginning of the 21st century in all spheres of public life actualized the personalized trend of the modern personality, namely its social and professional development, which is associated with the concept of “career”. The purpose of the article is to characterize the pool of factors that determine a career as a socio-cultural phenomenon of modern society. Based on macro- and microsociological approaches, the parameters of career transformation are determined. Economic ones consist (...) in the transition from working professions to expert-type professions that require a high level of education and specialization. Technological - in the development of information technologies, which led to changes in the technical and technological component of social production and the growth of a separate social group of intellectual workers. The transformation of interests and value orientations of a person has led to a shift in the emphasis of personal performance from external signs to individualistic factors. The patterns of new realities in the world of work, which led to the transformation of the concept of career and new trends, are characterized. The first model includes the presence of higher education, intellectual work in the specialty and a fairly low level of income. The second model is based on ideas about the American dream and the unlimited possibilities of the individual, where the main component is a high material status and own business as a symbol of success. The third model is a highly paid professional with a high level of prestigious education and a good profession. A new type of career is defined - “polyvariant”. These days, success in career strategies requires constant professional development and gaining experience. Through the individualization and pluralization of lifestyles and consumption, people are more able to choose their own path to success, including various forms of life and career development. The tendencies of the spread of self-employment and the development of professional qualities in the career strategies of a modern person are determined. Through the individualization and pluralization of lifestyles and consumption, people are more able to choose their own path to success, including various forms of life and career development. (shrink)

Phenomenon of transdisciplinarity was put into the fore of analysis rather recently. In the article an attempt is made to find out whether it is possible to attribute this phenomenon not only to a science of the 21st century, or we have here the case where some scientific realities come to the attention of researchers with certain delay and has its value for the culture in general? It is possible to judge even the emergence of a kind of (...) cognitive revolution affecting both science culture. We need to find out what is meant by a transdisciplinarity, and how it differs from the inter- or multiransdisciplinarity. In the study the method of historical reconstruction, combining elements of presentism and antiqurism, was implemented. This method allows us to interpret historical events in the context of a specific level of knowledge, and at the same time to evaluate them in terms of modern ideas related to transdisciplinarity, inter- and multidisciplinarity. System-structural method, focused on an integrated analysis of the dynamics of development of cognitive processes in culture was implied as well, and the method of comparative analysis, which is aimed at comparing different but conceptually similar processes in various areas of conceptual art practice. It is in the framework of paradigm adopted a tacit agreement among scientists about the validity and effectiveness of research methods and techniques of inquiry. Within the paradigm, which presupposes certain fundamental principles, goals, and certain values shared by the scientific community, the novel sprouts of radical ideas once emerge. The scientific revolution here means a radical revision of the admissibility of accepted and proven methods, goals and values that are common to the members of the scientific community. Typically, new theories and concepts proposed and already mastered new scientific community, which is gradually replacing its representatives on the key command altitudes. The kernel of scientific community in fact is a style of thinking that is emerged in the context of a particular discipline, and then experience expansion in the form of discursive practices at a wide space of science and culture due to the novel cognitive schemes open the way to synthesize various research domains into a certain integrity. There is no question of the scientific revolution in the sense of Kuhn, since any significant goals and values of the scientific communities are not affected. Nevertheless, in some sense cognitive revolution taking place, the revolution of transdisciplinary type. The adoption of a new style of scientific thinking often gives rise to new types of objects and directions of cognitive activity, a new type of explanation that require new types of research proposals and cultural activities. Thus, the main idea of this article is that along with the Kuhn type scientific revolutions, transdisciplinary type scientific revolutions are conceivable, and even transdisciplinary cognitive types. This revolutions manifests in a change in style of reasoning, and it results in the expansion of this style to wide space of science and culture through the cognitive schemes and techniques, which enables to synthesize research and art activity in some integrity. Adoption of a new way of reasoning and the transition to new discursive practices generates new types of research facilities, new mechanisms of explanation, new cultural blueprints and instruments. Cognitive activity, based on a new style of thinking, involves multidisciplinarity, formation of new scientific and cultural institutions, and, therefore, causes a noticeable social change. Based on an analysis of interdisciplinary, multidisciplinary and transdisciplinary processes in modern science and culture the authors claim that it is namely transdisciplinarity would determine the face of science and culture in the medium term, and will form the basis for the convergence of science, technology, art, and consciousness studies in general. (shrink)

After reviewing the status of the concept of the phenomenon in Husserl’s phenomenology and the aim of successive attempts to reform, de-formalize, and to widen it, we show the difficulties of a method that, following the example of Jean-Luc Marion’s phenomenology, intends to connect the phenomenon directly to the revelation of an exteriority. We argue that, on the contrary, Marc Richir’s phenomenology, which strives to grasp the phenomenon as nothing-but-phenomenon, is more likely to capture the “meaning” (...) of the phenomenological , and hence to help us orient in the field of problems that phenomenology encounters without always knowing how to tackle them. Yet, this extension of the phenomenon’s domain does not thereby encompass everything: there may well be certain issues that require a phenomenology without phenomenon ; but the meaning of this cannot be determined before the complete reenvisioning of transcendental phenomenology. (shrink)

In lecture III of Naming and Necessity, Kripke extends his claim that names are non-descriptive to natural kind terms, and in so doing includes a brief supporting discussion of terms for natural phenomena, in particular the terms ‘light’ and ‘heat’. Whilst natural kind terms continue to feature centrally in the recent literature, natural phenomenon terms have barely figured. The purpose of the present paper is to show how the apparent similarities between natural kind terms and the natural phenomenon (...) terms on which Kripke focuses are outweighed by more significant differences. Thus, rather than providing additional support for non-descriptivism, natural phenomenon terms turn out to challenge that thesis. (shrink)

This paper examines the phenomenon of Skolombo in Calabar in relation to the challenge of urban subalternism in that context. This is against the backdrop of the evolution of the Skolombo into a rising urban subaltern category involved in the underworld and ant-social activities. By means of exploratory and conversational discourse that relies on extant literature as well as insights from personal communications, the paper posits that Skolombo phenomenon represents an existential struggle by abandoned and rejected street children (...) who are surviving against structural societal victimization. Away from home, these children have found the streets, not only an inevitable abode but also a space for opportunistic survival. Over the years, they have evolved a pattern of street living characterized, among other things, by restiveness, touting, gangsterism, and criminality. Associated with this pattern of existence is an emerging subaltern identity that highlights a crisis of urbanity in Calabar metropolis of Nigeria. Keywords: Calabar, Skolombo, street living, subaltern identity, urban criminality, urban subalternism. (shrink)