Communicative Understandings of Women's Leadership Development: From Ceilings of Glass to Labyrinth Paths, edited by Elesha L. Ruminski and Annette M. Holba, weaves the disciplines of communication studies, leadership studies, and women's studies to offer theoretical and practical reflection about women's leadership development in academic, organizational, and political contexts. This work claims a space for women's leadership studies and acknowledges the paradigmatic shift from discussing women's leadership using the glass ceiling to what Eagly and Carli identify as the (...) labyrinth of leadership. (shrink)

Communicative Understandings of Women's Leadership Development: From Ceilings of Glass to Labyrinth Paths, edited by Elesha L. Ruminski and Annette M. Holba, weaves the disciplines of communication studies, leadership studies, and women's studies to offer theoretical and practical reflection about women's leadership development in academic, organizational, and political contexts. This work claims a space for women's leadership studies and acknowledges the paradigmatic shift from discussing women's leadership using the glass ceiling to what Eagly and Carli identify as the (...) labyrinth of leadership. (shrink)

Critics of contemporary metaphysics argue that it attempts to do the hard work of science from the ease of the armchair. Physics, not metaphysics, tells us about the fundamental facts of the world, and empirical psychology is best placed to reveal the content of our concepts about the world. Exploring and understanding the world through metaphysical reflection is obsolete. In this paper, I will show why this critique of metaphysics fails, arguing that metaphysical methods used to make claims about the (...) world are similar to scientific methods used to make claims about the world, but that the subjects of metaphysics are not the subjects of science. Those who argue that metaphysics uses a problematic methodology to make claims about subjects better covered by natural science get the situation exactly the wrong way around: metaphysics has a distinctive subject matter, not a distinctive methodology. The questions metaphysicians address are different from those of scientists, but the methods employed to develop and select theories are similar. In the first section of the paper, I will describe the sort of subject matter that metaphysics tends to engage with. In the second section of the paper, I will show how metaphysical theories are classes of models and discuss the roles of experience, common sense and thought experiments in the construction and evaluation of such models. Finally, in the last section I will discuss the way these methodological points help us to understand the metaphysical project. Getting the right account of the metaphysical method allows us to better understand the relationship between science and metaphysics, to explain why doing metaphysics successfully involves having a range of different theories, to understand the role of thought experiments involving fictional worlds, and to situate metaphysical realism in a scientifically realist context. (shrink)

Bernat argues for a unified brain-based determination of death (UBDD), noting that it “conceptually justifies” death determination both in Donation after Circulatory Determination of Death (DCDD) a...

Conscious but incapacitated patients need protection from both undertreatment and overtreatment, for they are exceptionally vulnerable, and dependent on others to act in their interests. In the United States, the law prioritizes autonomy over best interests in decision making. Yet U.S. courts, using both substituted judgment and best interests decision making standards, frequently prohibit the withdrawal of life-sustaining treatment from conscious but incapacitated patients, such as those in the minimally conscious state, even when ostensibly seeking to determine what patients would (...) have wanted. In the United Kingdom, under the Mental Capacity Act of 2005, courts decide on the best interests of incapacitated patients by, in part, taking into account the past wishes and values of the patient. This paper examines and compares those ethicolegal approaches to decision making on behalf of conscious but incapacitated patients. We argue for a limited interpretation of best interests such that the standard is properly used only when the preferences of a conscious, but incapacitated patient are unknown and unknowable. When patient preferences and values are known or can be reasonably inferred, using a holistic, all-things-considered substituted judgment standard respects patient autonomy. (shrink)

Canada has a marked shortfall between the supply and demand for kidneys for transplantation. Median wait times for deceased donor kidney transplantation vary from 5.8 years in British Columbia, 5.2 years in Manitoba and 4.5 years in Ontario to a little over 2 years in Quebec and Nova Scotia. Living donation provides a viable option for some, but not all people. Consequently, a small number of people travel abroad to undergo kidney transplantation by commercial means. The extent to which they (...) are aware of the potential risks to their health and the health of the kidney vendors is unclear. Travel abroad to obtain a kidney commercially i.e. transplant tourism (TT), raises ethical issues which include the exploitation of the poor, uncertainty of donor informed consent to nephrectomy, poor clinical care and lack of follow up for the donor, commodification of the body and inequity of access to medical care for donors. Also, TT widens socioeconomic disparities in access to transplantation, differing from the Canadian system of universal coverage for healthcare. The Canadian transplant community has discussed how to respond to patients who plan to travel abroad for TT or return with a purchased kidney. Unease rests in the tension between the duty to care for legitimate Canadian residents and the unwillingness to enable TT. This paper discusses three anonymized cases and the Canadian responses to TT as recorded in academic literature and a formal statement by relevant professional bodies. (shrink)

Introduction: 1980s “New Enlightenment” and 1990s Deconstruction Jacques Derrida's Writing and Difference, a collection of essays originally published in the 1960s, was translated into Chinese and introduced to the Chinese-speaking intellectual world in 2001. That year, Derrida visited China for the first and last time before he passed away in 2004. He never had a chance to review his trip to China. However, prior to his trip, during an interview with Zhang Ning, the Chinese translator of Writing and Difference, Derrida (...) expressed that imaginative reference to China had always “occupied an extremely important place” in his…. (shrink)

In his account of the individuation and creation of thinking in Difference and Repetition Gilles Deleuze claims that there belongs “an experience of death.” What does this mean and imply for an attempt to come to terms with Deleuze’s transcendental empiricism? The following article presents a reading that explores this question, arguing that Deleuze’s account of what it means to think has two aspects that must be understood in relation to each other. On the one hand, Deleuze’s ontology of intensive (...) difference involves an image of human individuation grounded upon a “death present in the living.” On the other hand, Deleuze writes that in the creation of “thinking in thought” there is an experience of death. Understanding the relation between the individuating aspect of death – as the emergence of the pure and empty form of time as the basis for representational thinking and judgement – and the experience of this individuating factor in the creation of thinking in thought, Deleuze’s claim can be made sense of and its centrality in his system clarified. When death as an individuating factor becomes experience, thinking is transmuted from dead representation to intensive life, and transcendental empiricism is operationalized. (shrink)

This work develops an understanding of hell that is common to a broad variety of religious perspectives, and argues that the usual understandings of hell are incapable of solving the problem of hell. Kvanvig develops a philosophical account of hell which does not depend on a retributive model and argues that it is adequate on both philosophical and theological grounds.

_Purpose._ The article presents exploring the cultural and anthropological traits of consumers and producers of cultural services and products in the digital epoch. There have been singled out two types of cultural subjectivity according to the aim of a person’s activity in the virtual net: either production of things, services, and technologies or the consumption and creative use of all mentioned innovations. So these sociocultural formations are called "geek" and "chic" subcultures. _Theoretical basis._ The historical genealogy of the definitions was (...) analyzed, so as the changes in social esteem of the contribution of geeky persons to modern art and design practices. Social and cultural identities of those who belong to the modern youth-subcultural communities have been formed according to the topology and temporality of digital trends. To explain the worldview characteristics of the members of those subcultures the concept of "the New Middle Ages" was used to discover the values and pursuits of those who represent geek and chic subcultures. The study is based on the theoretical works of such classical authors as A. Toffler, and Z. Bauman, as well as current investigators of youth cultures. They are Calum Finister, Thomas V. Pollet, Nick Neave, Jessica McCain, Billy Wong. The chic subculture is oriented toward the imitation of visual images, consumer habits, and the way of life of successful (or seemed to be such) people. Glamorous followers need to receive approvals and likes from like-minded people. The geek subculture is more inner-sense-oriented. It unites intellectuals and activists who have common creative intentions. _Originality._ There have been analyzed the main attributes and features of such modern subcultures were conditionally named chic and geek. They were analyzed in the context of the concept of the New Middle Ages. _Conclusions._ The virtual user’s life world seems to be diverse only quantitatively, but qualitatively it is as narrow, mythopoetic, and esoterically uncritical as the world of the Medieval person, who used to live the whole life in the same place, mai in one’s village. But thanks to the merger of the IT industry with effective social management, the geek culture becomes a powerful super-subculture that defends values of social good, industrial productivity, and cultural creativity. Chic subculture creates new trends in fashion and art discourse. It develops modern lifestyles, its visual images with which our era will be associated in the future. (shrink)

Conceptions of autonomy in western philosophy and ethics have often centred on self-governance and self-determination. However, a growing bulk of literature also questions such conceptions, including the understanding of the autonomous self as a self-governing independent individual that chooses, acts, and lives in accordance with her or his own values, norms, or sense of self. This article contributes to the critical interrogation of selfhood, autonomy, and autonomous decision making by combining a feminist focus on relational dimensions of selfhood and autonomy (...) with phenomenological philosophy of the embodied self as being-in-the-world. It offers a philosophical investigation of different dimensions of bodily relational autonomy by turning to phenomenological accounts of the lived body as self-reflexive. When so doing, we hope to contribute to bridging the gap that sometimes exists between discussions of autonomy in analytic moral philosophy and of freedom and facticity in phenomenological philosophy. We see this gap as unfortunate, and hold that a nuanced understanding of autonomy and autonomous decision making can be reached if these strands of philosophy are brought into dialogue. (shrink)

The debate over the temporal arrow is a debate over what fundamental ontology is needed for the temporal asymmetry of the universe, which determines the fact that time seems to be oriented or directed from earlier to later. This temporal asymmetry underlies (or, as some might argue, is the same as) the asymmetrical fact that the past is fixed while the future is open, as well as the global asymmetries of counterfactual, causal and agential direction. I explore the metaphysics of (...) the temporal direction within the context of empirical work in psychology and cognitive science. I argue that, in our debate over the metaphysics of the temporal arrow, we need to explore some of the deep connections between our cognitive response to the world and our metaphysical theory of the temporal direction. (shrink)

Some philosophers—call them pessimists–think we have reason to avoid deferring to testimony to settle our questions in domains where deep understanding is important. Extant defences of pessimism focus on whether deferring to testimony is ever sufficient for acquiring understanding. But I argue that these defences/articulations of pessimism are unsatisfactory. Even if deference to testimony were always insufficient for acquiring understanding—which seems doubtful—this would not explain why we have reason to avoid deferring in certain domains. Instead, I claim we should think (...) about how and when testimony can disincentivize and discourage agents’ coming to understand. I argue that deferring to testimony to settle a question often results in one having less reason to seek broader understanding and thereby sets one up to (continue to) lack understanding. The incentive pessimist appeals to this phenomenon to explain and defend the basic pessimist thought. (shrink)

This article identifies limitations in traditional approaches to engineering ethics pedagogy, reflected in an overreliance on disaster case studies. Researchers in the field have pointed out that these approaches tend to occlude ethically significant aspects of day-to-day engineering practice and thus reductively individualize and decontextualize ethical decision-making. Some have proposed, as a remedy for these defects, the use of research and theory from Science and Technology Studies to enrich our understanding of the ways in which technology and engineering practice are (...) intricated in social and institutional contexts. While endorsing this approach, this article also argues that STS scholarship may not sufficiently address the kinds of questions about normativity and agency that are essential to engineering ethics. It proposes making use of the growing body of research in a field called “postphenomenology,” an approach that combines STS research with the traditional phenomenological concern with the standpoint of lived-experience. Postphenomenology offers a method of inquiry that combines STS’s investigation into social and institutional dimensions of technology with phenomenological reflection on our lived experience of embodied engagement with technical objects and sociotechnical systems, particularly the ways in which these involvements affect our moral perception and agency. The aim in using this approach in engineering ethics is thus to illuminate moral dimensions of everyday professional life of which practitioners may not typically be aware. The article concludes with some concrete curricular interventions for engineering ethics classrooms. (shrink)

Objective: To describe the frequency of support for terminal sedation among internists, determine whether support for terminal sedation is accompanied by support for physician assisted suicide , and explore characteristics of internists who support terminal sedation but not assisted suicide.Design: A statewide, anonymous postal survey.Setting: Connecticut, USA.Participants: 677 Connecticut members of the American College of Physicians.Measurements: Attitudes toward terminal sedation and assisted suicide; experience providing primary care to terminally ill patients; demographic and religious characteristics.Results: 78% of respondents believed that if (...) a terminally ill patient has intractable pain despite aggressive analgesia, it is ethically appropriate to provide terminal sedation . Of those who favoured terminal sedation, 38% also agreed that PAS is ethically appropriate in some circumstances. Along a three point spectrum of aggressiveness in end of life care, the plurality of respondents were in the middle, agreeing with terminal sedation but not with PAS. Compared with respondents who were less aggressive or more aggressive, physicians in this middle group were more likely to report having more experience providing primary care to terminally ill patients and attending religious services more frequently .Conclusions: Support for terminal sedation was widespread in this population of physicians, and most who agreed with terminal sedation did not support PAS. Most internists who support aggressive palliation appear likely to draw an ethical line between terminal sedation and assisted suicide. (shrink)

In this essay I explore the encounter between religion and music via ideas taken from Olivier Messiaen. I first present his categorization of music and the concepts of sound-colour and dazzlement as the 'directional meaning' of music. I then show how Messiaen relates this to the phenomena of natural resonance and afterimages, and based on this, I present-via Goethe and Rudolf Steiner-the notion of an etheric, evanescent or incorporeal matter. This understanding and experience of matter is then brought to bear (...) on music. In this context the notion of a 'religious experience' can be understood as both referring to content and sentiment related to a religious belief, and, in a more general sense of 'religare' (to bind), as a deeper bond with the material-temporal flow of nature. This gives way to a Johannine vision of Messiaen's musical thinking where the creative-sounding Logos or 'word' is both spirit and matter, and where music may represent a potential awakening to this reality. (shrink)

(2013). Spinoza and the Cosmological Argument According to Letter 12. British Journal for the History of Philosophy: Vol. 21, No. 1, pp. 57-77. doi: 10.1080/09608788.2012.696052.

On one view of ethical development, someone not yet virtuous can reliably progress by engaging in what meaningfully resembles virtuous conduct. However, if the well-intended conduct is psychologically demanding, one's character, precisely because one is not yet virtuous, may worsen rather than improve. This risk of degradation casts doubt on the developmental view. I counter the doubt through one interpretation and one application of the Mengzi. In passage 2A2, invoking the image of a farmer who “helped” the crop grow by (...) pulling the sprouts, MENG Ke cautions, “do not help it grow.” I defend a novel interpretation: do not advance with a naïve negligence about your psycho-physiological constitution. I also show how to advance with realistic care by pointing out an overlooked application of a much-discussed cultivation technique illustrated in Mengzi 1A7: ethical reflection can conciliate one with one’s ongoing or past advanced action, lowering the action’s risk of degradation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Metaphysics as a Guide to Morals. By IRIS MURDOCH. Harmondsworth: Allen Lane; New York: Viking, 1992. $35.00. Dame Iris Murdoch is familiar to most people as a witty and en· gaging novelist whose twenty-four hooks of fiction can he read on a variety of levels. They are wonderful stories, hut the philosophically acute reader will also enjoy Murdoch's judgments, polemics, and inhouse jokes about philosophers and philosophical (...) views. Comparatively few people are aware of Murdoch's previous scholarly studies: Sartre, Romantic Rationalist, The Sovereignty of the Good, The Fire and the Sun; and Acastos. Even so, those familiar with these hooks will recognize the profound impact she has had on debates within moral philosophy. She has been at the forefront of the move· ment that has rehabilitated the central importance of such notions as goodness, the Good, virtue, and the moral life as a journey. So it is not surprising that Murdoch has returned to the genre of philosophical argument to advance her views on the relationship between metaphysics and morals. But it is surprising that her argument exhibits neither the clarity of thought characteristic of the analytic philosophy in which she was trained nor the dramatic narrative of her novels. Indeed the hook reads like a collage of lecture notes, complete with extensive quotations from other people's thoughts with minimal com· mentary. Further, the chapter titles (e.g., " Fact and Value," " Schopenhauer," " Consciousness and Thought-I," " Derrida and Struc· turalism," " Consciousness and Thought-II," "Notes on Will and Duty," " Axioms, Duties, Eros," " Void ") shed little light on the overall structure or argument of the hook. One cannot help hut have the impression that Murdoch spent less time crafting the argument of this hook than she does in crafting the story line and characters of her novels. This is not to say, of course, that there is not much to he learned from Murdoch's perspective. She is remarkably erudite, and her discussion of various themes, figures, and issues often yields fascinating insights. But the whole is considerably less than the sum of its often interesting parts. I have already suggested that this is partly because of the structure and style in which the hook is written. But the hook 687 688 BOOK REVIEWS is also disappointing, and perhaps more determinatively, because of the overall perspective she seeks to deploy and defend. Readers of Murdoch's work have heretofore often wondered about the relationship between her avowed Platonism and her interest in Christianity. Metaphysics as a Guide to Morals has the virtue of clarifying that relationship, hut the result is unpersuasive. At the heart of Murdoch's Platonism is her recasting of the allegory of the cave from The Republic. The moral life is an arduous struggle to ascend from the cave (represented, as in her earlier works, by " the fat, relentless ego ") by a dispossession of the self so that we can apprehend a little less imperfectly the perfect form of the Good. As Murdoch puts it, Plato assumes the internal relation of value, truth, cogmtion. Virtue (as compassion, humility, courage) involves a desire for and achievement of truth instead of falsehood, reality instead of appearance. Goodness involves truth.seeking knowledge and ipso facto a discipline of desire. ' Getting things right ', as in meticulous grammar or mathematics, is truth-seeking as virtue. Learning anything properly demands (virtuous ) attention. Here the idea of truth plays a crucial role (as it does also in Kant) and reality emerges as the object of truthful vision, and virtuous action as the product of such vision. This is a picture of the omnipresence of morality and evaluation in human life (p. 39). Such a depiction ought to resonate quite deeply with Christians, something not lost on Murdoch when she writes a few pages earlier: "There are innumerable points at which we have to detach ourselves, to change our orientation, to redirect our desire and refresh and purify our energy, to keep on looking in the right direction: to attend upon the grace that comes through faith " (p. 25). But Murdoch's "grace" and her "truth-seeking as virtue," among other themes, involve something quite different from what Christians... (shrink)

À plusieurs reprises, Heidegger a présenté sa pensée comme inachevée et seulement préparatoire. Comme le signale l'exergue même de la Gesamtausgabe - "Des chemins, pas des oeuvres", il s'agit d'un cheminement et non pas d'une oeuvre aboutie. Or, Heidegger nous invite, semble-t-il, bel et bien par là, à essayer de prolonger sa démarche et finalement à tenter de le comprendre mieux qu'il ne s'est compris lui-même. Ce bref essai, qui s'efforce de mettre en relation sa pensée, non seulement avec celle (...) de Kant, mais aussi avec celles de Bataille et de Lacan, afin que les unes soient éclairées par les autres, tente d'accomplir, précisément, cette démarche périlleuse qui consiste à essayer de comprendre la philosophie heideggérienne en dépassant sa lettre et en montrant qu'on peut ainsi parfois la "traduire" dans un autre langage que le sien (ce qui permettrait d'en finir avec le "jargon heideggérien"). Ainsi éclairée par cette intersection entre sa propre démarche et celles des trois auteurs convoqués dans cet essai, la pensée heideggérienne permettra alors de comprendre, de manière renouvelée et novatrice, le sens ontologique secret de l'existence humaine en tant qu'elle a affaire avec ce que Lacan a nommé la jouissance comme ouverture à la "Chose". Par là, on le verra, la signification de notre histoire occidentale, qui débouche sur le règne de la technique planétaire, apparaîtra sous un jour tout à fait nouveau."--Page 4 of cover. (shrink)

The notion of belongingness in African philosophy has its most profound expression in Pantaleon Iroegbu’s uwa ontology, which stipulates that being is that which exists in the community, or, as he puts it, “To be is to belong.” The main contention of this article is that Jonathan O. Chimakonam’s ezumezu logic is fully equipped to explain this ontology of belongingness. This is due to the trivalent and dynamic nature of this African culture–inspired logic, which adequately captures the African conception of (...) reality. According to this conception, individual entities continue to coexist or to belong in the community without losing their respective identities. (shrink)

This work is of the view that the question of being is not only a problem in Western philosophy but also in African philosophy. It, therefore, posits that being is that which is and has both abstract and concrete aspect. The work arrives at this conclusion by critically analyzing and evaluating the views of some key African philosophers with respect to being. With this, it discovers that the way that these African philosophers have postulated the idea of being is in (...) the same manner like their Western philosophers whom they tried to criticize. This work tries to synthesize the notions of beings of these African philosophers in order to reach at a better understanding of being. This notion of being leans heavily on Asouzu’s ibuanyidanda ontology which does not bifurcate or polarize being, but harmonizes entities or realities that seem to be contrary or opposing in being. (shrink)

'A Differential Play of Forces' is a study of transcendental empiricism in musical contexts. It presents a reading of Gilles Deleuze and Félix Guattari’s philosophical apparatus and explores how music can be thought of as functioning in the operation Deleuze terms transcendental empiricism. Central to transcendental empiricism is the idea of an encounter with intensive difference and the consequent experience of intensive and virtual forces. The thesis sets out to explore this idea in three interwoven steps. First, it develops transcendental (...) empiricism as a philosophical framework, expounding central notions related to time and aesthetic experience. In the context of this philosophical apparatus, music is then discussed as an encounter with intensity and what this may entail for our understanding of musical experience and its potential. The third part of the thesis explores the idea of experiencing intensive forces through music in the thinking and poietic of three composers of the twentieth century: Arnold Schönberg, Olivier Messiaen and Giacinto Scelsi. The thesis develops three ‘images of thought’ corresponding, respectively, to the composers’ expressed theoretical ideas, identifying central concepts from Deleuze and Guattari’s philosophy. A mutual illumination of ideas about music and transcendental empiricism is thus presented, pointing towards a possible convergence between theory and practice, thinking and aesthetic experience as a differential play of intensive forces. (shrink)

Landscape painting flourished in the late Tang dynasty and reached its peak during the Song dynasty. It means that the artistry of landscapes no longer serves as decoration for portraits, nor is it merely a backdrop for unfolding stories. Instead, it is a simple pursuit of the aesthetic pleasure derived from landscapes themselves. In this pursuit, the landscape painting of the Song dynasty had a profound impact on the subsequent development of landscape art, both in terms of form and the (...) spiritual content expressed. It is not an exaggeration to say that Song dynasty landscape painting laid the foundation for the tradition of literati landscape painting. Guo Xi, a master of landscape painting and a painter-theorist in the mid-Northern Song period, actively explored his artistic practice. He also reflected on and summarized his methods. From the overall conception of the meaning of landscapes to the self-pursuit of brushwork style, Guo Xi endeavored to narrow the gap between abstract ideas and concrete execution. His efforts resonated with the Daoist philosophy of Neo-Confucianism in the Northern Song, transcending the dimensions of transcendental “essence” and personal “effort” to establish a connected path of nature, body, and destiny. From a different perspective, this also represents the interplay of cosmology and ontology through generative time. (shrink)

Recent research has highlighted the application of moral foundations theory in counseling settings as it can provide a complex framework to understand the concept of morality, moral diversity, values, and decision-making processes. The emergence and development of social justice and multicultural counseling competencies has particularly raised important concerns regarding the application of values in counseling. The present study examined moral foundations as predictors of counseling students’ universality – diversity orientation. Three hundred and fifty-six counseling students at the undergraduate level participated (...) in the research (Mage = 21.86, SD = 2.26, 77.1% female). The results of a series of multiple regression analyses indicated that individualizing foundations were stronger predictors of universality – diversity orientation. Fairness was the only significant predictor of the behavioral aspect of universality – diversity orientation (diversity of contact), while fairness and care robustly predicted the cognitive aspect of universality – diversity orientation (relativistic appreciation). Care, authority, and loyalty significantly predicted the emotional aspect (comfort with differences). Overall, these results suggest that the participating counselor candidates were more likely to rely on individualizing foundations for cultural competence. (shrink)

At present, the concept of «social class» is in a pauperized cultural state, fully integrated within political channels that are unfavorable to its identification, understanding and acceptance. As it has been defined in two previous works by the present author, the concept can only be associated with territorially undelimited and specialized societies, originated in postindustrial western Europe, under a division of labor based on productive objectives rather than professional roles. The notion of «social class» is nowadays subsumed within the communicative (...) peculiarities channeled by the ruling class, so that it has been practically abolished from the mass communicative scene. Given this social conjuncture, which deeply affects both its academic and popular conception, the present research intends to offer a critical and final vision, after the two previous works, of its contemporary sense. First of all, the pauperization and collapse of the concept will be addressed, to later expose the reasons that make social classes perpetual and, finally, to delineate its role within the world-system as it was defined in the second half of the twentieth century. (shrink)

The Vygotsky Anthology brings together, for the first time, a selection of extracts from the best translations available of Vygotsky's writings, spanning the entire arc of his career. Vygotsky was arguably one of the greatest educational psychologists of the 20th century. Grounded in his experience as a teacher, an expert in special education, a research psychologist and an outstanding theorist, the editors of this unique anthology chart his enormous influence on professionals working in education and child development around the world. (...) The extracts are introduced by the editors' commentaries, helpfully setting them in the context of Vygotsky's life and work, providing a collection of work that adequately represents his writing, and conveying some of the great pleasures of reading him. In the passages selected here, his voice is clearly heard, the intellectual brilliance of his insights is reflected, his line of argument is clear, and his humour and humanity are evident. With its inclusion of recent translations of essential texts, this anthology will help students to understand the full diversity of Vygotsky's influence on today's classrooms. Seen as a companion volume to Myra Barr's previous work Vygotsky the Teacher (Routledge, 2022), the value of this text to teachers, educational psychologists, and other practitioners working in the field of education and child development, will be significant and lasting. It is a key reference book for new generations of Vygotsky students. (shrink)