This paper addresses the question of 'What is technology?' in order to develop a framework for the assessment and regulation of technology. I suggest that technology is how we build our world, drawing on the distinctions between the world and the earth, and between the human activities of labour, work and action, made by Hannah Arendt. Arendt's thought has a number of implications for how we should think about and assess the world, and thus technology: the world should not be (...) judged instrumentally, but in terms of whether it provides a place for human action. A model of a possible framework for technology assessment is provided by the UK planning system. (shrink)

This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters (...) discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper. (shrink)

On the winter morning of 16 June 1976, fifteen thousand black children marched on Orlando Stadium in Soweto, carrying slogans dashed on the backs of exercise books. The children were stopped by armed police who opened fire, and thirteen-year-old Hector Peterson became the first of hundreds of schoolchildren to be shot down by police in the months that followed. If, a decade later, the meaning of Soweto’s “year of fire” is still contested,1 it began in this way with a symbolic (...) display of contempt for the unpalatable values of Bantu education, a public rejection of the “culture of malnutrition” with which blacks had been fed.2 The local provocation for the Orlando march was a ruling that black children be taught arithmetic and social studies in Afrikaans—the language of the white cabinet minister, soldier, and pass official, prison guard, and policeman. But the Soweto march sprang from deeper grievances than instruction in Afrikaans, and the calamitous year that passed not only gave rise to a rekindling of black political resistance but visibly illuminated the cultural aspects of coercion and revolt.The children’s defacement of exercise books and the breaking of school ranks presaged a nationwide rebellion of uncommon proportion. The revolt spread across the country from community to community, in strikes, boycotts, and street barricades. It represented in part the climax of a long struggle between the British and Afrikaans interlopers for control over an unwilling black populace and was at the same time a flagrant sign of the contestation of culture, an open declaration by blacks that cultural value, far from shimmering out of reach in the transcendent beyond, would now be fought for with barricades of tires, empty classrooms, and precocious organization. 1. At least three general analyses of the Soweto uprising have emerged: deeper African National Congress involvement in the community; strains on the educational system, unemployment and recession, with greater industrial militancy stemming from the strikes in the early seventies; and the emergence of Black Consciousness ideology. See Tom Lodge, Black Politics in South Africa Since 1945 , pp. 321-62.2. See M. K. Malefane, “ ‘The Sun Will Rise’: Review of the Allahpoets at the Market Theatre, Johannesburg,” Staffrider ; reprinted in Soweto Poetry, ed. Michael Chapman, South African Literature Studies, no. 2 , p. 91. Soweto Poetry will hereafter be cited as SP. Anne McClintock is a Ph.D. candidate in English at Columbia University. She is the author of a monograph on Simone de Beauvoir and is working on a dissertation on race and gender in British imperial culture. Her previous contribution to Critical Inquiry , “No Names Apart: The Separation of Word and History in Derrida’s ‘Le Dernier Mot du Racisme,’ ” appeared in the Autumn 1986 issue. (shrink)

Hermeneutics, the Bible and Literary Criticism. Edited by Ann Loades and Michael McLain.The Craft of Theology: From Symbol to System. By Avery Dulles.The Shape of Soreriology. By John McIntyre.Not the Cross But the Crucfied. By H.‐E. Mertens.Verbum Curo: An Encyclopedia on Jesus, the Christ. By Michael O'Carroll.The Search for the Origins of Christian Worship: Sources and Methods for the Study of the Early Liturgy. By Paul Bradshaw.Worship: Initiation and the Churches. By Leonel L. Mitchell.The Eucharistic Mystery: Revitalizing the Tradition. By (...) David Power.Church of Churches: The Ecclesiology of Communion. By J.‐M. Tillard.God and History, Aspects of British Theology 1875‐1914. By Peter Hinchliff.Clear Heads and Holy Hearts: The Religious and Theological Ideal of John Henry Newman. By Terrence Merrigan.The Desert Fathers on Monastic Community. By Graham Gould.John Moschos, ‘The Spiritual Meadow’. Introduction, translation and notes by John Wortley.A Gentle Touch. By David Pailin.The Eye of the Storm: Spiritual Resources for rhe Pursuit of Justice. By Kenneth Leech.The Church and the Arts. Edited by Diana Wood.Anti‐Christian Polemic in Early Islam: Abu Isa al‐Warraq's ‘Against the Trinity’. Edited by David Thomas.Bernardus Magister: Papers Presented at the Nonacentenary Celebration of the Birth of St Bernard of Clairvaux. Edited by John R. Sommerfeldt.Church and City 1000‐1500: Essays in Honour of Christopher Brooke. Edited by David Abulafia, Michael Franklin and Miri Rubin.‘Piers Plowman’ and the Problem of Belief. By Britton J. Harwood.Ignutius of Luyola: The Psychology of a Saint. By W. W. Meissner.Jerome Naahl, S. J., 1507‐1580: Tracking the First Generation of Jesuits. By William V. Bangert, edited and completed by Thomas M. McCoog.From Bishop to Witch: The System of the Sacred in Early Modern Terra d'Otranto. By David Gentilcore.Civic Politics in the Rome of Urban VIII. By Laurie Nussdorfer.Michel de Montaigne: The Complete Essays. Translated by M. A. Screech.Montaigne and Melancholy: The Wisdom of the ‘Essays’. By M. A. Screech.Religion and Philosophy. Edited by Martin Warner.What is Faith? Essays in the Philosophy of Religion. By Anthony Kenny.Truth and Hisroriciry. By Richard Campbell. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Women Englishing Homer RICHARD HUGHES GIBSON Seven kingdoms strove in which should swell the womb / That bore great Homer; whom Fame freed from tomb,” so begins the fourth of “Certain ancient Greek Epigrams ” that George Chapman placed at the head of his Odyssey at its debut in 1615.1 The epigram was no mere antiquarian dressing for the text. It suggests a historical parallel with the (...) translator’s own feat—for this Odyssey appeared on the heels of Chapman’s 1611 Iliad, the first complete English translation of Homer directly from the Greek. Indeed, the title page of that Iliad boasted, “Never before in any language truly translated” (italics mine). In “Englishing ” Homer (as he put it), Chapman had vanquished not only local rivals but also the whole international field.2 Through Chapman, England bore Homer anew. Yet within a few decades challengers appeared. An octogenarian Thomas Hobbes published an Odyssey translation in 1675 and an Iliad the following year. Alexander Pope’s versions (Iliad, 1715–1720; Odyssey, 1726) were bestsellers in the next century, yet others soon enough sought to better them, including the poet William Cowper (Iliad, 1791; Odyssey, 1809). The rate of Homeric production then intensified in the nineteenth century, becoming in Edith Hall’s apt phrase a “national pastime” in Victorian Britain—and, I would add, in the United States too.3 In the 1860s, a new English Iliad or Odyssey debuted nearly every year, making Matthew Arnold, then Professor of Poetry at Oxford, seem prescient in selecting “On Translating Homer” as the topic for his 1860 lecture series. Anglo-American output of new English Homers has been steady ever since. The opening decades arion 26.3 winter 2019 of our century have been especially high-yielding—more than ten new Iliads and eight new Odysseys have appeared in print alongside fresh editions of twentieth-century favorites. Digital versions now circulate, too. To Chapman we might thus reply: Once seven Greek cities strove to be Homer’s nurse; now seventy tomes vie to be his English verse. Run down the complete bibliography, and a pattern already hinted in my list of notables becomes pronounced: name after name after name belongs to a man. Flip around a bit, and one can often find traces of women in these volumes. Hobbes, for example, argued in the preface to his translations that women have as “just” a “pretence” (in the sense of “claim”) as men to the moral education afforded by heroic poems, though one might cynically read this as a marketing strategy.4 Pope readily acknowledged his debt to the scholarship of Anne Le Fèvre Dacier, Homer’s first French female translator, and listed prominent female supporters in the subscription lists at the front of his editions.5 Women thus long factored into the business of “Englishing” classical texts, though almost exclusively as paying audience members. For more than four centuries, Homer’s English audience listened to a boys’ choir. That tune has only just begun to change thanks to the efforts of three women: the classicist and nonfiction writer Caroline Alexander, who became the first woman to publish a complete English Iliad in 2015; Emily Wilson, Professor of Classical Studies at the University of Pennsylvania, who published the first English Odyssey by a female translator in 2017; and the poet Alice Oswald, whose selective translation of the Iliad, Memorial, appeared in 2011.6 By virtue of their appearance in such short order, these books have been, and surely will be henceforth, grouped together. And rightly so: ending the male monopoly on the English channel to Homer is a major development. The Homeric epics have not only shaped Western culture; they enjoy enduring prestige. You still need to know Homer to fancy yourself “well-read.” These three books are thus 36 on women englishing homer potent symbols. They mark the passage of English-speaking women from the audience of male efforts to curate and transmit tradition to participants in those endeavors—from the subscription lists, we might say, to the title page. We sell these translations short, though, if we allow their collective meaning to obscure the patent differences in Alexander’s, Wilson’s, and Oswald... (shrink)

A new emphasis on diversity and difference is displacing older myths of nation or community. A new attention to gender, race, language or religion is disrupting earlier preoccupations with class. But the welcome extended to heterogeneity can bring with it a disturbing fragmentation and closure. Can we develop a vision of democracy through difference: a politics that neither denies group identities nor capitulates to them? In this volume, Anne Phillips develops the feminist challenge to exclusionary versions of democracy, citizenship (...) and equality. Relating this to the crisis in socialist theory, the growing unease with the pretensions of Enlightenment rationality, and the recent recuperation of liberal democracy as the only viable politics, she builds on debates within feminism to address general questions of difference. When democracies try to wish away group difference and inequality, they fail to meet their egalitarian promise. When yearnings towards an undifferentiated unity become the basis for radical politics and change, too many groups drop out of the picture. Through her critical discussions of recent feminist and socialist theory Anne Phillips rejects this democracy of denial. She also warns, however, of the dangers on the other side. The simpler celebrations of diversity risk freezing group differences as they are, encouraging a patchwork of local identities from which people can speak only to themselves. Her arguments then combine in a powerful restatement of the case for a more active and participatory democracy. It is only through enhanced communication and discussion that people can respect and learn from their differences. (shrink)

In this article we report findings from a qualitative study that explored how doctors and nurses in nursing homes describe professional collaboration around dying patients. The study also examined the consequences this can have for the life-prolonging treatment of patients and the care of them and their relatives. Nine doctors and 10 nurses from 10 Norwegian nursing homes were interviewed about their experience of decision-making processes on life-prolonging treatment and care. The findings reveal that the frameworks for the professional collaboration (...) and organization of physicians and nurses prevent patient treatment and care complying with ethical considerations and the law. These conditions have a challenging impact on the care of dying patients and their relatives. (shrink)

IN THE FIRST SEVERAL PARAGRAPHS of Nicomachean Ethics 9.8, Aristotle asks "whether a man should love himself most", and asserts that "men say that one ought to love best one's best friend". Yet earlier Aristotle describes loving as more essential to friendship than being loved; furthermore, he emphasizes that a man wishes well to his friend for his friend's sake, not as a means to his own happiness. Note also Aristotle's continued emphasis upon man as a political animal. In the (...) Politics as well as the Nicomachean Ethics, Aristotle describes the biological, even instinctive tendency of humans to seek each other's company. He considers it absurd for a man even to imagine living alone, since "without friends no one would choose to live, though he had all other goods". It is only the human animal, however, who is even capable of that genuine friendship which, although rare, Aristotle considers "not only necessary but also noble; for... we think it is the same people that are good men and are friends" ; these friends are "alike in their excellence", one loving another "as being the man he is". (shrink)

Book review for 50 Concepts for a Critical Phenomenology, edited by Gail Weiss, Anne V. Murphy, and Gayle Salamon (2020).

‘Vulnerable mission’ as a technical term was devised by a small team in 2007. There has been considerable Internet and conference debate on this issue since 2007. The issue for which vulnerable mission was formed is to create a way through dependency syndromes. For those working in areas of patron–client cultures where it is too easy to allow a dependency syndrome to develop, how can a vulnerable approach by the one sent be realistically engaged? This paper is an attempt to (...) consider the definition and biblical warrant for the concept of missional vulnerability. Surveying various biblical scenes even in so brief a paper brings a prophetic challenge. (shrink)

Aristotelian Naturalism is an ethics on which moral goodness is a species of natural goodness—the kind of goodness we find on display in other creatures whose habits and activities enable them to thrive. What it takes for humans to be good is to have habits and engage in activities that contribute to human flourishing. The primary aim of the book is to present a version of Aristotelian Naturalism enriched by empirical evidence and responsive to criticisms from feminist and disability ethics. (...) On the revisionist, Pluralist Aristotelian Naturalism developed here, human goodness is not a single, unitary ideal to which all humans should aim. Instead, it instead admits of real diversity, just as goodness in general admits of diversity across various species. There is a plurality of human goodnesses, and consequently, a variety of sets of human virtues that promote human flourishing in its many forms. The book explicates an Aristotelian methodology of ethics on which we must use philosophical reasoning to integrate observational evidence about the shape life forms take and the dispositions that contribute to good human lives. When we observe about what humans are and do in order to thrive in a wide array of bodies, social-political contexts, and environments, this puts pressure on the standard Aristotelian Naturalist singular ideal of human goodness as depicted by a flourishing neurotypical, able-bodied, resource-rich mature adult. Rather, we have reason to think that there is such substantial variation in human forms of life, and in what people can do and be in order to flourish, that there is not one human goodness and one set of virtues. Instead, there is a diversity of forms of human goodness, all equally valuable—whether the goodness of young children, adolescents, for people with intellectual disabilities, in old age, for people living in affluent democratic states, and for those managing to be good while under oppression in authoritarian regimes. Moreover, when we achieve one kind of human goodness, this changes what we are able to do and be. By being good in one way, we acquire the capacity to be good in another way. Thus we learn that most of us, for most of our lives, are simultaneously being and becoming good. (shrink)

Philosophers across a range of historical traditions and in contemporary metaethics have debated how nature relates to moral obligations. This debate among interpreters of Aquinas has seemed particularly intransigent. The present essay proposes an interpretation of Aquinas’s view of moral obligations that embraces elements of both the neoscholastic view and the New Natural Law view, standard moral naturalism and nonnaturalism, by holding together two things typically thought to be in opposition: there is a necessary role for facts about human nature (...) in the very grounds of moral obligations, and those facts are insufficient to determine what specific obligations there are, so a person’s practical reasoning must operate to generate obligations. Practical reason’s role in grounding moral obligations does not make the natural facts morally inert, and the place of natural facts in the grounds of obligations does not jeopardize the place of non-natural facts about individuals’ practical reasoning in those grounds. (shrink)

Gramsci and Contemporary Politics is a collection of Anne Showstack Sassoon's writing which spans the major transitions from Thatcher and Reagan to Clinton and ...

Why do people read novels, go to the theater, or listen to beautiful music? Do we seek out aesthetic experiences simply because we enjoy them--or is there another, deeper, reason we spend our leisure time viewing or experiencing works of art? Aesthetics, the first short introduction to the contemporary philosophy of aesthetics, examines not just the nature of the aesthetic experience, but the definition of art, and its moral and intrinsic value in our lives. Anne Sheppard divides her work (...) into two parts: In the first, she summarizes the major theories defining art and beauty; in the second, she explores the nature of aesthetic evaluation and appreciation. As Sheppard explains, there are three main approaches to defining art, all focused on what art objects share. One proposes that all art imitates something in life, another that it expresses something (such as anger or ecstasy), still another suggests that all art has formal qualities. There is also a fourth which offers that all art shares the quality of beauty. In the second part, which concentrates on literary art, Sheppard explores such philosophic topics as critical judgment, meaning and truth in literature, and the relationship between art and morals. She raises such questions as whether there is one correct interpretation of a work of art and whether art has a moral effect on its audience and, citing specific examples, explores the views that have been put forth. A wide-ranging, intriguing book, which assumes no formal knowledge on the part of its readers, Aesthetics opens the door to a greater understanding and appreciation of art. (shrink)

This book brings together a unique combination of experts in the area of conflict resolution and focuses on the role forgiveness can play in the process. It deals with the theology, public policy, psychological and social theory, and social policy implementation of forgiveness. The first section of the book explores how ideas like "forgiveness" and "reconciliation" are moving out from the seminary and academy into the world of public policy, and how these terms have been used and defined in the (...) past. One of the contributors, Miroslav Volf, speaks to the Christian contribution of a more peaceful environment. The second section looks at forgiveness and public policy. One of the chapters, by Donald W. Shriver Jr., addresses forgiveness in a secular political forum. The third section of the book draws us to a more particular analysis of the relationship between forgiveness and reconciliation from voices in the academic and theological community. John Paul Lederach presents five qualities of practice in support of the reconciliation process. John Dawson gives hope for peace-making in a new century. The final section highlights the work of practitioners currently working with religion, public policy, and conflict transformation, particularly in areas such as Ireland and Africa. This book will be an essential for libraries, scholars, conflict negotiators, and all people who hope to understand the role of forgiveness in the peace process. Contributors include: Desmond M. Tutu, Rodney L. Petersen, Miroslav Volf, Stanley S. Harakas, Raymond G. Helmick, SJ, Joseph V. Montville, Douglas M. Johnston, Donna Hicks, Donald W. Shriver, Jr., Everett L. Worthington, Jr., John Paul Lederach, Ervin Staub, Laurie Anne Pearlman, John Dawson, Audrey R. Chapman, Olga Botcharova, Anthony da Silva, SJ, Geraldine Smythe, OP, Andrea Bartoli, Ofelia Ortega, and George F. R. Ellis. (shrink)

In 2002, at the Shanghai Biennale, which she attended to publicize French artists’ work, the gallery-owner Anne Lettrée was fascinated to discover the vitality of young Chinese artists. Since that date she has made around ten trips to the People's Republic and set up contacts with more than 150 artists from all disciplines (painters, sculptors, photographers, etc.)Her meeting with Ma Liuming, who lives in Beijing and whose early work dates back 15 years or so, resulted in a show in (...) Paris, in the Anne Lettrée gallery, in 2003. With the title ‘Corps de Chine - Acte I’ it was the start of a series of events around gender and sexuality - or sexing - themes that are at the same time central and concealed in Chinese civilization. (shrink)

"Le Théétète pose la question de la connaissance, propose trois définitions, les réfute toutes trois. Devant cette apparente aporie, les commentateurs s'interrogent sur l'intention de Platon : abandonne-t-il la théorie des Formes ou décide-t-il de la refonder? Cette alternative, en partie induite par une lecture évolutionniste des dialogues, domine l'exégèse de ce dialogue. L'auteur en propose une approche radicalement différente : le Théétète n'est pas un dialogue aporétique, mais un dialogue doxographique. Platon y expose les thèses de ses prédécesseurs pour (...) mieux les réfuter. Anne Balansard consacre son analyse à la première partie du Théétète. Elle montre comment la greffe d'une physique mobiliste sur l'épistémologie protagoréenne de l'homme mesure est partie intégrante d'une stratégie réfutative. Ce faisant, elle récuse toutes les lectures qui font du mobilisme du Théétète une version radicalisée du devenir platonicien. En travaillant sur la doxographie platonicienne dans la première partie du Théétète, l'auteur prolonge la réflexion qu'elle avait initiée, dans son précédent livre, sur les rapports de Platon à ses prédécesseurs."--P. [4] of cover. (shrink)

The standard process for starting anamnesis in the follow-up cancer consultation is for the doctor to ask a ‘How are you?’ question. This question gives the patient the opportunity to give a gloss of their general condition and offer the first topic of discussion. Findings in earlier analyses of US and UK data in a broad array of medical contexts show that the question is ambiguous and hence patients may interpret it as social rather than medical. A discourse analysis of (...) a corpus of 28 video-taped consultations shows that the ‘How are you?’ question in the context of Dutch follow-up cancer consultations is consistently interpreted by both doctor and patients as a holistic medical question, making relevant a – frequently complex and nuanced – medically oriented response. We suggest that this difference may have to do with the interactional norms of hospital visits in the Netherlands, and with the specific contextual parameters of return visits, more specifically with follow-up cancer consultations, which affect the way the HAY question is placed, intended and understood. (shrink)

This book provides an accessible introduction to jurisprudence and legal theory. It sets out a course of study that offers a highly effective series of introductions into a wide variety of theories and theoretical perspectives, from traditional approaches such as Natural Law to modern ones such as Feminist Theory, Economic Analysis of Law and Foucault and Law, The book is designed for students of jurisprudence and legal theory, but it will also assist those studying law and legal systems within courses (...) on Political Science, Philosophy and Sociology. (shrink)

Résumé. : L’article s’interroge sur la manière dont l’institution scolaire est aujourd’hui mise en question dans son projet de formation par les activités juvéniles, dans une sphère extrascolaire où ils jouissent d’une grande autonomie. Ces activités électives (numériques, musicales, sportives…) réalisent une éducation informelle où les adolescents forgent leur caractère, alors même que l’école n’a plus de modèle lisible de projet éducatif. À partir d’une enquête qualitative réalisée auprès d’une centaine d’adolescents français, on dégagera différentes épreuves qui forment les adolescents (...) dans cette sphère, avant de montrer comment elles mettent en question les finalités, mais aussi les modalités de fonctionnement de l’école. Abstract: This article examines how school is questioned today by youth culture and its activities, especially outside school where teenagers are notably autonomous. These chosen activities (digital music, sports, dance, musical activities ...) could be described as an informal education which tends to build the identity and the self of the youth. From a qualitative survey conducted among a hundred French teenagers, we will first identify different trials teenagers face in this specific sphere, before showing how they are questioning the goals, but also the operating procedures of school. (shrink)

Certains écrivains contemporains choisissent de raconter leur vie ou un épisode de leur vie de manière originale, délaissant ainsi l’autobiographie traditionnelle ainsi que la plus récente autofiction. Cette originalité peut résider dans des choix énonciatifs déconcertants (Annie Ernaux, Les Années, Michel Rostain, Le Fils, Régis Jauffret, Lacrimosa, Daniel Pennac, Le Journal d’un corps) et/ou dans l’inscription même de la démarche d’écriture dans le texte : l’auteur raconte sa vie passée et l’écriture du récit que nous lisons (Les Années, Delphine de (...) Vigan, Rien ne s’oppose à la nuit). Cette narration inattendue a pour conséquence de refléter un lien particulier entre le passé raconté et le présent de l’écriture, car là où l’autobiographie traditionnelle permettait un clair départ entre le temps raconté et le temps de la narration, on mesure ici combien le passé s’écrit à l’aune du présent de l’écriture. Cette mise en abîme de l’écriture montre comment elle participe de la quête identitaire qui est au cœur de tout récit autobiographique. Les écrivains sont à la recherche d’une forme qui leur permettra d’approcher au plus près leur vérité ou au moins de tenter de l’approcher, et ils rendent compte de cette recherche. (shrink)

La 4ème de couverture indique : "Cet ouvrage, qui réunit juristes, sociologues, anthropologue et psychanalyste, se propose de saisir la place du genre en bioéthique à l'heure de questions sociétales liées tant aux progrès de la médecine reproductive qu'aux rôles assignés aux femmes et aux hommes à l'intérieur de la famille ou en dehors de celle-ci. Il s'agit, au travers de regards croisés, d'éclairer le débat du genre au sein de la sphère bioéthique en identifiant, au sein et au-delà des (...) thèmes de la procréation, de la parentalité et du patrimoine, les questions juridiques qui peuvent naître de la rencontre de la bioéthique et du genre. Les sujets sont nombreux, regroupés autour d'interrogations telles que : le genre est-il reçu dans le droit du vivant? Que font les lois bioéthique au genre? Y a-t-il un âge pour procréer? Existe-t-il une égalité entre les femmes et les hommes en termes d'accès aux soins? Assiste-t-on à une désexualisation du couple? Peut-on parler de patrimoine sexuel?... Éventail d'interrogations, diversité des opinions : les meilleurs spécialistes de chaque question abordée y analysent les réponses fournies par le droit en livrant des pistes de réflexion sur le traitement des inégalités ou des différences existant entre hommes et femmes dans l'exercice, parfois l'existence, des droits et libertés qui sont les leurs en ce domaine.". (shrink)

This study applied cognitive diagnostic models to assess students’ learning progressions in energy. A Q-matrix was proposed based on existing literature about learning progressions of energy in the physical science domain and the Trends in International Mathematics and Science Study assessment framework. The Q-matrix was validated by expert review and real data analysis. Then, the deterministic inputs, noisy ‘and’ gate model with hierarchical relations was applied to data from three jurisdictions that had stable, defined science curricula. The results suggested that (...) the hypothesized learning progression was consistent with the observed progression in understanding the energy concept. We also found similarities in students’ attribute mastery across the three jurisdictions. In addition, we examined the instructional sensitivity of the selected item. We discuss several curriculum-related issues and student misconceptions that may affect students’ learning progressions and mastery patterns in different regions of the world. (shrink)