I INTRODUCTION INTERPRETING PLOT1NUS Methods of Interpretation,; Plotinus and the History of Greek Philosophy, 8; Preliminary Remarks, ...

The new mode of knowledge production is seen as a distinct form of economic organisation used for exchanging and creating knowledge. The emphasis is laid on the role of business services in innovative networks as carriers of knowledge and intermediates between science (knowledge creator) and their customers (knowledge user). The empirical analysis shows that knowledge-intensive business services are able to make existing knowledge useful for, their customers, improving the customer's performance and productivity and (...) contributing to technological and structural change. (shrink)

ArgumentThis paper examines the field network – linking together lay observers in geographically distributed locations with a central figure who aggregated their locally produced observations into more general, regional knowledge – as a historically emergent mode of knowledge production. After discussing the significance of weather knowledge as a vital domain in which field networks have operated, it describes and analyzes how a more robust and systematized weather observing field network became established and maintained on the ground in (...) the early twentieth century. This case study, which examines two Kansas City-based local observer networks supervised by the same U.S. Weather Bureau office, demonstrates some of the key issues involved in maintaining field networks, such as the role of communications infrastructure, especially the telegraph, the procedures designed to make local observation more systematic and uniform, and the centralized, hierarchical power relations that underpinned even a low-status example of knowledge production on the periphery. (shrink)

SummaryThis is an attempt to show a relationship between the notion of primordiality and that of analyticity be defining them in a similar way.RésuméTentative de montrer une relation entre la notion de primordialitéet celle ?on;analyticité en les définissant de manière semblable.ZusammenfassungEs wird versucht, eine Beziehung zwischen Strolls Begriff der Vorgangigkeit und demjenigen der Analytizitat herzustellen, indem man sie in ähnlicher Weise definiert.

The traditional researcher-driven environment of medical knowledge production is losing its dominance with the expansion of, for instance, community-based participatory or participant-led medical research. Over the past few decades, sociologists of science have debated a shift in the production of knowledge from traditional discipline-based to more socially embedded and transdisciplinary frameworks. Recently, scholars have tried to show the relevance of Mode 2 knowledge production to medical research. However, the existing literature lacks detailed clarifications on how a model (...) of Mode 2 knowledge production can be constructed in the context of medical research. This paper calls for such further clarifications. As a heuristic means, the advocacy for a controversial experimental stem cell therapy is examined. It is discussed that the example cannot be considered a step towards Mode 2 medical knowledge production. Nonetheless, the example brings to the fore some complexities of medical knowledge production that need to be further examined including: the shifting landscape of defining and addressing vulnerability of research participants, the emerging overlap between research and practice, and public health implications of revising the standard notions of quality control and accountability. (shrink)

Purpose: In the educational field a lack of focus on the process of arriving at a level of profound understanding of a phenomenon can be observed. While classical approaches in education focus on "downloading," repeating, or sometimes optimizing relatively stable chunks of knowledge (both facts and procedural knowledge), this paper proposes to shift the center of attention towards a more dynamic and constructivist perspective: learning as a process of individual and collective knowledge creation and knowledge construction. (...) The goal of this process is to profoundly understand a phenomenon in its multi-dimensionality and complexity and to reflect on the processes that have lead to this understanding. The issue we want to tackle in this paper is how this profound understanding can be brought about in a technology-enhanced learning environment. Method: Part 1 of this paper explores strategies of technology-enhanced knowledge sharing/creation in the field of higher education. Part 2 presents a successful blended learning scenario that illustrates the implementation of these learning strategies in a concrete course design. In this case study students are involved in active theory construction processes by conducting virtual experiments with a virtual organism. Part 3 elaborates on the epistemological implications of this case study. Findings: A constructivist framework for modes of knowing and modes of coming to know is developed. It is shown that -- in order to reach a profound understanding of a phenomenon -- it is essential to take into account the multi-facetted character of knowledge and to use the strategy of double-loop learning. Conclusion: This leads to an understanding of learning/teaching as a process of socio-epistemological engineering. Furthermore, the role of the teacher changes in such a constructivist setting of learning/teaching: Their primary task is to provide a "pedagogically (and technologically) augmented environment." They are responsible for creating an atmosphere of collective knowledge construction and reflection. Beyond the role of a coach and moderator the teacher has to act as a facilitator or "enabler" for the (individual and collective) processes of double-loop learning. (shrink)

This paper presents an analysis of the structure of contemporary sociological knowledge in terms of a theory of scientific discourse. The concept of 'discourse' is introduced as a theoretical refinement of the concept of 'paradigm' and is applied to the classes of knowledge claims of the natural and social sciences. It is concluded that general modes of scientific discourse are definable in terms of their vertical differentiation from everyday discourse, while particular modes of sociological discourse are (...) additionally definable in terms of their horizontal differentiation. A classification is then proposed which identifies three modes of sociological discourse: natural, technical and formal. (shrink)

In this project, I explore and defend William Alston's claim that God does not have beliefs. Rather, He knows what He knows by direct intuition of facts. This direct intuition is absolute immediate awareness. It is immediate in that God knows what He knows without the mediation of other objects of knowledge. It is absolute in that His knowledge is not mediated by any other factors such as causal links between the object of knowledge and God's consciousness (...) of it. ;My central argument is that if God knows all facts by direct intuitive awareness, He must be atemporal. If God is temporal, He could not have direct intuitive awareness of past or future facts. This is because absolute immediate awareness cannot span time. A knowing subject who is temporal can have direct intuitive awareness only of those facts which are temporally present. ;My argument that direct intuitive awareness cannot span time focusses on God's experience of a temporal now. A temporal God will experience what is happening now in a manner which is different than His experience of the past or the future. I argue that God's cognitive experience of past or future facts must be mediated in some way. If this is the case, it is not absolute immediate awareness. Therefore, a temporal God can have direct intuitive awareness only of present facts. In order to have direct intuitive awareness of all facts, regardless of their temporal locations, God must be atemporal. (shrink)

In this article, we develop a new approach to integrating philosophical phenomenology with qualitative research. The approach uses phenomenology’s concepts, namely existentials, rather than methods such as the epoché or reductions. We here introduce the approach to both philosophers and qualitative researchers, as we believe that these studies are best conducted through interdisciplinary collaboration. In section 1, we review the debate over phenomenology’s role in qualitative research and argue that qualitative theorists have not taken full advantage of what philosophical phenomenology (...) has to offer, thus motivating the need for new approaches. In section 2, we introduce our alternative approach, which we call Phenomenologically Grounded Qualitative Research (PGQR). Drawing parallels with phenomenology’s applications in the cognitive sciences, we explain how phenomenological grounding can be used to conceptually front-load a qualitative study, establishing an explicit focus on one or more structures of human existence, or of our being in the world. In section 3, we illustrate this approach with an example of a qualitative study carried out by one of the authors: a study of the existential impact of early parental bereavement. In section 4, we clarify the kind of knowledge that phenomenologically grounded studies generate and how it may be integrated with existing approaches. (shrink)

The Intellectualist thesis that know-how is a kind of propositional knowledge faces a simple problem: For any proposition p, it seems that one could know p without knowing how to do the activity in question. For example, it seems that one could know that w is a way to swim even if one didn't know how to swim oneself. In this paper I argue that this “sufficiency problem” cannot be adequately addressed by appealing to practical modes of presentation.

This paper discusses what it means and what it takes to integrate data in order to acquire new knowledge about biological entities and processes. Maureen O’Malley and Orkun Soyer have pointed to the scientific work involved in data integration as important and distinct from the work required by other forms of integration, such as methodological and explanatory integration, which have been more successful in captivating the attention of philosophers of science. Here I explore what data integration involves in more (...) detail and with a focus on the role of data-sharing tools, like online databases, in facilitating this process; and I point to the philosophical implications of focusing on data as a unit of analysis. I then analyse three cases of data integration in the field of plant science, each of which highlights a different mode of integration: inter-level integration, which involves data documenting different features of the same species, aims to acquire an interdisciplinary understanding of organisms as complex wholes and is exemplified by research on Arabidopsis thaliana; cross-species integration, which involves data acquired on different species, aims to understand plant biology in all its different manifestations and is exemplified by research on Miscanthus giganteus; and translational integration, which involves data acquired from sources within as well as outside academia, aims at the provision of interventions to improve human health and is exemplified by research on Phytophtora ramorum. Recognising the differences between these efforts sheds light on the dynamics and diverse outcomes of data dissemination and integrative research; and the relations between the social and institutional roles of science, the development of data-sharing infrastructures and the production of scientific knowledge. (shrink)

This essay—a contribution to the Common Knowledge symposium on contextualism—is concerned with the gradual rise of awareness of the existence of modes of thought or systems of belief that are different from those that are dominant in one's own culture. The awareness can be found in the seventeenth and eighteenth centuries but was developed further in the early to mid-twentieth century. Its main consequence has been to encourage individuals to distance themselves from their own system—to criticize and change (...) it. (shrink)

Despite its phenomenal success since its inception in the early nineteen-nineties, the evidence-based medicine movement has not succeeded in shaking off an epistemological critique derived from the experiential or tacit dimensions of clinical reasoning about particular individuals. This critique claims that the evidence-based medicine model does not take account of tacit knowing as developed by the philosopher Michael Polanyi. However, the epistemology of evidence-based medicine is premised on the elimination of the tacit dimension from clinical judgment. This is demonstrated through (...) analyzing the dichotomy between clinical and statistical intuition in evidence-based medicine’s epistemology of clinical reasoning. I argue that clinical epidemiology presents a more nuanced epistemological model for the application of statistical epidemiology to the clinical context. Polanyi’s theory of tacit knowing is compatible with the model of clinical reasoning associated with clinical epidemiology, but not evidence-based medicine. (shrink)

This volume offers interdisciplinary perspectives on contemporary biomedicine as a cultural practice.

Growing expectation that research addresses problems in the context of application has spurred theorization about a ‘‘new mode’’ of production, Mode 2, which contrasts with Mode 1 or discipline-based research production in terms of animating questions, organization, and evaluation criteria. This article examines how the proposed Mode 2 form of research production and the practical role of the intellectual that it promotes align with the career trajectories and identities of academics who simultaneously engage in Mode 1 work. It focuses on (...) a setting that is particularly susceptible to global shifts in knowledge production: a developing country and longtime object of external intervention, Malawi. Numerous contradictions are found between Mode 1 and 2 production as well as impediments to the conversion of products generated in Mode 2 into scholarly contributions to Mode 1 development. The evidence draws from 42 interviews conducted with academics and independent researchers in Malawi during 2003 and 2004 as well as historical documents. (shrink)

Shamans of the Piaroa ethnic group (southern Venezuela) conceive of power in terms of knowledge derived from visionary experiences. Märipa is an epistemology concerning the translation of knowledge derived from the integrative mode of consciousness, induced primarily through the consumption of plant hallucinogens, to practical effect during waking life. I integrate mythological, neurobiological, experiential, and ethnographic data to demonstrate what märipa is, and how it functions. The theory and method of märipa underlie not only Piaroa shamanic activity, but (...) all aspects of Piaroa life; mythology, causality, eschatology, and history. Piaroa shamanic practices involve conditioning the mind to achieve optimal perceptual capacities that facilitate accurate prediction and successful psycho‐social prescription. Piaroa shamans describe their technologies of consciousness in terms of gods and spirits, but also in terms of studying and the acquisition of information. Because neurobiological processes underlie the development and experience of märipa, the language of neurobiology enables a partial translation of this indigenous epistemology. The concepts of feed forward neural processing and somatic markers are central to the processes of mental imagery cultivation that Piaroa shamans employ to divine solutions to adaptive problems. Piaroa 'techniques of ecstasy' involve the ability to apply mythological templates of human adaptation to schemas of human behaviour based on years of social analysis in association with heightened information processing capacities derivative of refined experimentation with the integrative mode of consciousness. Keyordsshamanism, neurophenomenology inugrativeconsciousness, hallucinogens. (shrink)

Strategies of naturalization have pervaded throughout the course of modernity. In order to understand both the stability and the discontinuities of modes of naturalization that refer to the knowledge of the life sciences, it is worth going back to the time when biology and related forms of naturalizing sex and race first emerged. The article explores philosophical articulations of biological knowledge at the end of the 18th and the beginning of the 19th centuries. Immanuel Kant, Friedrich Wilhelm (...) Joseph Schelling and Georg Friedrich Wilhelm Hegel not only conceptualize ‘sex’ and ‘race’ in different ways but they also attribute a different status to biological knowledge. In order to understand how ‘naturalization’ works, I argue, the modes of making references to ‘biological’ knowledge and their underlying assumptions about science and philosophy must be scrutinized. (shrink)

As we approach the end of the twentieth century, the ways in which knowledge--scientific, social, and cultural--is produced are undergoing fundamental changes. In The New Production of Knowledge, a distinguished group of authors analyze these changes as marking the transition from established institutions, disciplines, practices, and policies to a new mode of knowledge production. Identifying such elements as reflexivity, transdisciplinarity, and heterogeneity within this new mode, the authors consider their impact and interplay with the role of (...) class='Hi'>knowledge in social relations. While the knowledge produced by research and development in science and technology is accorded central focus, the authors also outline the changing dimensions of social scientific and humanities knowledge and the relations between the production of knowledge and its dissemination through education. Placing science policy and scientific knowledge within the broader context of contemporary society, this book will be essential reading for all those concerned with the changing nature of knowledge, with the social study of science, with educational systems, and with the correlation between research and development and social, economic, and technological development. "Thought-provoking in its identification of issues that are global in scope; for policy makers in higher education, government, or the commercial sector." --Choice "By their insightful identification of the recent social transformation of knowledge production, the authors have been able to assert new imperatives for policy institutions. The lessons of the book are deep." --Alexis Jacquemin, Universite Catholique de Louvain and Advisor, Foreign Studies Unit, European Commission "Should we celebrate the emergence of a 'post-academic' mode of postmodern knowledge production of the post-industrial society of the 21st Century? Or should we turn away from it with increasing fear and loathing as we also uncover its contradictions. A generation of enthusiasts and/or critics will be indebted to the team of authors for exposing so forcefully the intimate connections between all the cognitive, educational, organizational, and commercial changes that are together revolutionizing the sciences, the technologies, and the humanities. This book will surely spark off a vigorous and fruitful debate about the meaning and purpose of knowledge in our culture." --Professor John Ziman, (Wendy, Janey at Ltd. is going to provide affiliation. Contact if you don't hear from her.) "Jointly authored by a team of distinguished scholars spanning a number of disciplines, The New Production of Knowledge maps the changes in the mode of knowledge production and the global impact of such transformations. . . . The authors succeed . . . at sketching out, in very large strokes, the emerging trends in knowledge production and their implications for future society. The macro focus of the book is a welcome change from the micro obsession of most sociologists of science, who have pretty much deconstructed institutions and even scientific knowledge out of existence." --Contemporary Sociology "This book is a timely contribution to current discussion on the breakdown of and need to renegotiate the social contract between science and society that Vannevar Bush and likeminded architects of science policy constructed immediately after World War II. It goes far beyond the usual scattering of fragmentary insights into changing institutional landscapes, cognitive structures, or quality control mechanisms of present day science, and their linkages with society at large. Tapping a wide variety of sources, the authors provide a coherent picture of important new characteristics that, taken altogether, fundamentally challenge our traditional notions of what academic research is all about. This well-founded analysis of the social redistribution of knowledge and its associated power patterns helps articulate what otherwise tends to remain an--albeit widespread--intuition. Unless they adapt to the new situation, universities in the future will find the centers of gravity of knowledge production moving even further beyond their ken. Knowledge of the social and cognitive dynamics of science in research is much needed as a basis of science and technology policymaking. The New Production of Knowledge does a lot to fill this gap. Another unique feature is its discussion of the humanities, which are usually left out in works coming out of the social studies of science." --Aant Elzinga, University od Goteborg. (shrink)

In this contribution to the Common Knowledge symposium “Fuzzy Studies,” the authors, all of whom work in the field of science, technology, and society, begin from the assumption that, as Bruno Latour has put it, “we have never been modern.” They accept the STS thesis that, while modern practices purport to be entirely rational and coherent, on closer inspection they turn out to be as much noncoherent as coherent. This article poses the question of what forms “noncoherences” take and (...) how they are managed. The basic argument is that there is a range of styles of noncoherence or “modes of syncretism.” In small case studies, the authors identify six such modes or styles, which they term denial, domestication, separation, care, conflict, and collapse. Given that consistency and coherence seem less important now than they were once taken to be — and given that the conditions of possibility for purity are, in any case, in decline — this list and its supporting case studies, while not meant to be definitive, are offered as a way of understanding how practices that do not cohere may still function and fit together admirably. (shrink)

Kant's famous statement (from the first Critique) that he found it necessary to deny knowledge in order to make room for faith acknowledges a religious or theological telos to the entire critical project. This article outlines a series of relations of 'knowledge' to 'faith' in the architectonic repetitions with variation that plays from the first Critique through the Religion. Various deployments of 'truth' at each stage presume a kind of 'faith' or trust all the way along. These deployments (...) are shown to follow a pattern which echoes that set out in Northrop Frye's understanding of literary modes descending from myth to romance to high and low mimetic and ending in the ironic. These modes describe realms of possibility and necessity, and their nesting in Frye's explication of literature is shown to be itself an echo of more formal theories of Tarski and Godel. (shrink)

At least since Socrates, philosophy has been understood as the desire for acquiring a special kind of knowledge, namely wisdom, a kind of knowledge that human beings ordinarily do not possess. According to ancient thinkers this desire may result from a variety of causes: wonder or astonishment, the bothersome or even painful realization that one lacks wisdom, or encountering certain hard perplexities or aporiai. As a result of this basic understanding of philosophy, Greek thinkers tended to regard philosophy (...) as an activity of inquiry (zētēsis) rather than as a specific discipline. Discussions concerning the right manner of engaging in philosophical inquiry – what methodoi or routes of inquiry were best suited to lead one to wisdom – became an integral part of ancient philosophy, as did the question how such manners or modes of inquiry are related to, and differ from, other types of inquiry, for instance medical or mathematical. In this special issue of History of Philosophy & Logical Analysis, we wish to concentrate in particular on ancient modes of inquiry. (shrink)

In this piece, I argue against the Cartesian trend of seeing persons, selves and mind as something distinct from the body. It is claimed that Descartes realized the importance of the link between body and mind, but never pursued this connection, and this then becomes the aim of the paper. Another effect of Cartesian modes of thinking is to divorce human knowledge from its material contexts, driving a wedge between mind and matter. Some forms of social constructionism appear (...) to fall into this latter trap and instead I argue for a view of persons as embodied beings whose selves are intimately connected to the body. Using the work of Bourdieu, Elias, Merleau-Ponty, and Ilyenkov, I also suggest that thought cannot be disengaged from a human body active in its world and that knowledge not only partly separates us from the materiality of existence, but connects us to it in deeper ways, as another dimension of human existence. Human beings can then be regarded as bodies of knowledge – active thinkers and persons engaged with the multi-dimensional world around them and capable of producing change. (shrink)

Since its presumed origin by the big bang, about 14 pasts billion years, the Universe is composed of entities, or objects, that produce movements that produce new objects that produce new movements, in an endless sequence.The human mind is one of these entities, whose movements are capable to produce many objects, materialized or as ideas. Those objects in their turn will interact with the mind and new movements will be produced. This process had composed the history of mankind.The Nature presents (...) a world of movements, originated from its first movement—the explosion of the Singularity. The Universe continues in its expansion, while the Earth rotates and the animals move on its surface. So are the humans, who continue to reproduce by natural movements, biologically, but are capable to fly to the Moon. The entire Universe is composed by the same particles, forming a multitude of objects, inserted in the primary objects, participating in the primary movements, and introducing new ones. It is a World of an infinite number of movements derived from the first one, disposed in levels. The upper levels are constituted by the social movements.Thus, history is a development of the producing of material and ideal objects and of their related movements. To produce it mankind have been using the natural environment, offered by the earth’s surface, and the social products already produced during their times of history.Among the last, the social products, one recognizes: a) the knowledge, or information; b) the social relations between men and their social structures, and c) the spatial shaping of their social life, or geography.Thus, in this paper one tries to develop the idea of relating the terms Civilization, Mode of Production and Ages of History to the above three-legged composition.An example is given here: the invention of the caravel, that had conduced to the large discoveries (technology, information, knowledge). It intensified commercial activities, geographical interactions, accelerating the replacing of the feudal society in Europe by the mercantile society (social relations, social structure). The geography also changed with the higher development of the commercial sea port urban centers (spatial shaping geography).The current age of globalization is being an age of a new geography and of new forms in the urbanization process. (shrink)

We enjoy modes of sensory imagining corresponding to our five modes of perception - seeing, touching, hearing, smelling and tasting. An account of what constitutes these different modes of perseption needs also to explain what constitutes the corresponding modes of sensory perception. In this paper I argue that we can explain what distinguishes the different modes of sensory imagination in terms of their characteristic experiences without supposing that we must distinguish the senses in terms of (...) the kinds of experience involved. thus the fact that we enjoy different modes of sensory imagining poses no threat to someone who thinks that the five senses are to be distinguished by appeal to the kinds of mechanism or psychological capacities their exercise involves, and not by appeal to experience. (shrink)

My purpose in this study is to explore various forms of irrationality and to name some true irrationals in order to find the bounds of reason. The irrational-if there is such -sets a priori limits to philosophical investigation, for reason must stop before unreason's province. I begin by defining a primary meaning of rational. Forming, then, by opposition, the genus irrational, I analyze the various species of the irrational traditionally offered as true irrationals. I then judge which irrationals do inhere (...) in in nature or in spirit. PART I THE IRRATIONALITY OF THE WORLD CHAPTER] REASON To understand a primary and consistent meaning of the "rational" it is necessary to see how the term has been used. In the Theaetetus, Socrates, interested in what it means to have knowledge, sets about finding a rational answer and, by his analysis, illustrates a primary meaning of reason. In answer to Socrates' question. What is knowledge, Theaetetus responds with instances of knowledge: Then I think the things one can learn from Theodorus are knowledge - geometry and all the sciences you mentioned just now; and then there are the crafts of the cobbler and other workmen. Each and all of these are knowledge and nothing else. ' Yet a mere enumeration of particulars does not satisfy Socrates. (shrink)

A major strategy in the creation of sustainable economies is the establishment of alternative market institutions, such as fair trade and local market systems. However, the dynamics of these alternative markets are poorly understood. What are the rules of behavior by which these markets function? How do these markets maintain their separate identity as “alternative”: apart from the conventional (“free”) market system? Building on Lyson’s notion of civic agriculture, we argue that alternative markets maintain themselves through civic engagement. However, we (...) argue that the civically-engaged practices of alternative markets are poorly understood. We seek, therefore, to begin a conversation about the everyday forms of civic engagement in alternative practice and to do this we introduce a few useful conceptual tools. Building upon ideas in science studies about the collaboration of scientists (Hess, Alternative pathways in science and industry, 2007) we argue that civic markets have their own “market fields” and “modes of governance” (Bulkeley et al., Environment and Planning A 39:2733–2753, 2007), their own fields of social interaction in which rules of behavior become stabilized and determine how the market works. The creation of a social field also requires the demarcation of boundaries, referred to in the science studies literature as “boundary work” (Gieryn, Cultural boundaries of science: Credibility on the line, 1999). We apply the idea of boundary work to understand how alternative market actors maintain boundaries between alternative and conventional markets. Finally, studies of collaboration in science have often centered on the object created through these interactions, an object that is partially material and partially a product of knowledge, what (Rheinberger, Toward a history of epistemic things: Synthesizing proteins in the test tube, 1997) calls an “epistemic object.” We use this idea to understand that the creation of alternative objects of exchange, such as organic food, are epistemic objects in that they combine both particular materialities and particular ways of knowing. Using these concepts, we will carry out a close analysis of the mode of governance in the national organic market, looking specifically a recent governance crisis in organic agriculture known as the Harvey lawsuit. (shrink)

The ArgumentStarting from the thesis that a science constructs the knowledge of the part of the world allotted to it, the present paper aims at bringing together all the various aspects of physics under a unified conceptual framework — that provided by the Marxian concept “mode of production.” After an introduction providing the initial plausibility grounds for the undertaking, the concept is analyzed into its conceptual elements in Part I of the paper. The analysis presents the reconstruction initiated by (...) Louis Althusser and developed by his followers. Part II starts from a characterization of physical problems. This offers a basis for “reading” physics in the terms introduced in Part I. The rest of Part II is devoted to the identification of all the aspects of physics with the conceptual elements in question. The paper aims at three things: to uncover the connections holding among seemingly disparate aspects of physics, usually discussed in almost total independence from each other; to take full account of the social dimensions of physics without vindicating social constructivism; to show that the boundaries separating the disciplines of philosophy, history and sociology of science are more arbitrary than usually considered. (shrink)

We extend the ordinary logic of knowledge based on the operator K and the system of axioms S₅ by adding a new operator Uφ, standing for "the agent utters φ", and certain axioms and a rule for U, forming thus a new system KU. The main advantage of KU is that we can express in it intentions of the speaker concerning the truth or falsehood of the claims he utters and analyze them logically. Specifically we can express in the (...) new language various notions of lying, as well as of telling the truth. Consequently, as long as lying or telling the truth about a fact is an intentional mode of the speaker, we can resolve the Liar paradox, or at least some of its variants, turning it into an ordinary (false or true) sentence. Also, using Kripke structures analogous to those employed by S. Kraus and D. Lehmann in [3] for modelling the logic of knowledge and belief, we offer a sound and complete semantics for KU. (shrink)

I begin my comments with a first-person narrative. I know Octavio, Erotildes, and Nuria from the time I worked at the Institute of Psychiatry and was very close to the field of mental health. They are people whose work I admire and appreciate. I comment on this text from the point of view of someone who has never worked directly in mental health assistance and whose knowledge about severe mental illness therapy has occurred mostly from a third-person perspective. My (...) comments are based on parallels with situations and experiences that I have been studying lately.First of all, I want to say that I fully agree with the authors’ argument that “experiences and narratives about illness, treatment, and recovery are... (shrink)

This special issue is the outcome of a collaborative venture – a three-day workshop between La Trobe University and Ateneo de Manila University, held in Manila. It brought together indigenous and non-indigenous researchers from both the Philippines and Australia and included aboriginal researchers in business studies, history, literature and anthropology, and non-indigenous researchers working on themes of indigenous history, material culture, film studies, literature, the visual arts, law and linguistics. The ‘indigenous’ peoples of the Philippines are very different to Australian (...) Aborigines or Torres Strait Islanders. Nevertheless, they have common quests for political autonomy, protection of indigenous customary laws, traditions and knowledge, biodiversity, and development of independent self-governance structures for health, education and community development. These concerns involve analogous and overlapping political struggles with nation-states and in the forums of the UN, regional associations, global consortia, and the international courts. The papers in this issue are based on a roundtable in which the participants showcased their own research projects and interests on indigenous pathways, cultural pluralism and national identities; socio-economic development; and representation of indigenous identities in creative and visual arts. (shrink)

Nietzsche's GM 1 is now a recognized masterpiece, but there are still widely varying views about its historical aims and methods.2 What is clear is that Nietzsche's decision to call this work a "genealogy" signals that its purpose is to trace morality's ancestors in the history of human valuing.3 It is also generally agreed that this genealogy is intended to serve a critical function, as Nietzsche himself says, "we need a critique of moral values, for once the value of these (...) values must itself be called into question—and for this we need a knowledge of the conditions and circumstances out of which they have grown [...] developed and shifted [...]". Indeed, Nietzsche's GM is regarded as strikingly... (shrink)

To effectively improve the efficiency of international service design talent training and make it more in line with society's needs, we analyze the current status of international service design talent training and its professional training focus. Based on the above problems, from the perspective of cognitive psychology, artificial intelligence and human–computer interaction technology are used to construct the international service design talent training mode of the HCI intelligent service robot. This mode can be used to solve the existing teaching problems (...) by using novel means to ensure the quality of teaching. Finally, through the actual analysis of teaching cases, the effectiveness of the proposed talent training mode is verified. The HCI system is based on knowledge of cognitive psychology. According to the characteristics and functions of an educational robot, the robot is combined with traditional teaching activities, and the robot-assisted talent training mode is designed. Robot-assisted talent training is a feasible training method that can improve the efficiency of talent training. Students have confidence in their learning skills before the course, and the confidence is further strengthened after the end of the course. After the course, the students have a stronger sense of cooperation. This study can provide theoretical ideas for the research of international service talent training mode. (shrink)

A distinction between nature and culture is usually thought to be a condition of possibility of criticism. The idea is that, in comparison to natural laws, norms and conventions are merely relative and, therefore, susceptible to criticism and change. This paper contests this view and argues that critical practice is still possible, and even more productive, when nature and culture are seen to be continuous with one another. A general contrast is developed between 'dogmatic' and 'sceptical' modes of criticism. (...) The suggestion is that theorists as diverse as Jürgen Habermas and Judith Butler adopt the dogmatic approach. An alternative, sceptical critical mode is elaborated in connection with Nietzsche and the ancient sceptics.This sceptical approach is based upon an identity between nature and culture, and has affinities with the aesthetic emphasis of some contemporary political theory. (shrink)