When Dominique Strauss-Kahn, then head of the IMF, was arrested on charges of sexual assault arising from events that were alleged to have occurred during his stay in an up-market hotel in New York, a sizeable portion of French public opinion was outraged - not by the possibility that a well-connected and widely-admired politician had assaulted an immigrant hotel worker, but by the way in which the accused had been treated by the American authorities. I shall argue that in one (...) relatively minor respect, Strauss-Kahn’s defenders were correct. They were correct to argue that the parading of Strauss-Kahn before the press, in handcuffs - the so-called perp walk - constituted a form of punishment; and thus that it contravened the principle that criminal punishments should only be administered after a fair trial. So-called ‘expressive’ theorists of punishment hold that a form of harsh treatment can only constitute a form of punishment if it has an expressive role. Within the expressive family, we can distinguish between views on which the primary target of the communication to be the society of which either offender, or victim, or both are members—what I call ‘Denunciatory Views’, and views which take the principle target of penal communication to be the offender—such as Antony Duff’s Communicative View. I shall argue that on both a minimal account of punishment and on either kind of expressive view, ‘perp walks’ are a form of punishment. (shrink)

Utilizing a contractualist framework for understanding the basis and limits for the use of force by police, this article offers five limiting principles—respect for status as moral agents, proportionality, minimum force necessary, ends likely to be accomplished, and appropriate motivation—and then discusses uses of force that violate or risk violating those principles. These include, but are not limited to, unseemly invasions, strip searches, perp walks, handcuffing practices, post-chase apprehensions, contempt-of-cop arrests, overuse of intermediate force measures, coerced confessions, profiling, (...) stop and frisk practices, and the administration of street justice. (shrink)

A mime presented on videotape Adler’s six great ideas of truth, goodness, beauty, liberty, equality, and justice; their opposites; and the transitions from the positive or “good” concepts to their opposites. Using Johansson’s (1973) technique, the performer’s 12 joints were marked with points of light. Overall, the viewers had marginal success in identifying the concepts, but females were much more successful than males in identifying the “bad” ones of evil, slavery, falsehood, and ugliness, averaging 62% correct to the males’ 23%. (...) The results agree with Hall’s (1984) discussion of sex differences in the interpretation of nonverbal behavior. (shrink)

Ducklings were placed either singly or in pairs on a platform at two different heights. Both height and pairing influenced performance: More ducklings descended from the platform at low heights, and more single ducklings descended than paired ducklings. The social factor, pairing, made behavior more cautious and decreased the number of distress calls. A similar trend for pairing to influence performance was shown on the visual cliff. Without its peers, the duckling is a distressed animal. Previous careless behavior by ducklings (...) on the visual cliff may be ascribed to testing the ducklings outside their normal social environment. (shrink)

We focus on a particular class of computably enumerable degrees, the array noncomputable degrees defined by Downey, Jockusch, and Stob, to answer questions related to lattice embeddings and definability in the partial ordering of c. e. degrees under Turing reducibility. We demonstrate that the latticeM5 cannot be embedded into the c. e. degrees below every array noncomputable degree, or even below every nonlow array noncomputable degree. As Downey and Shore have proved that M5 can be embedded below every nonlow2 degree, (...) our result is the best possible in terms of array noncomputable degrees and jump classes. Further, this result shows that the array noncomputable degrees are definably different from the nonlow2 degrees. We note also that there are embeddings of M5 in which all five degrees are array noncomputable, and in which the bottom degree is the computable degree 0 but the other four are array noncomputable. (shrink)

A computably enumerable (c.e.) degree is a maximal contiguous degree if it is contiguous and no c.e. degree strictly above it is contiguous. We show that there are infinitely many maximal contiguous degrees. Since the contiguous degrees are definable, the class of maximal contiguous degrees provides the first example of a definable infinite anti-chain in the c.e. degrees. In addition, we show that the class of maximal contiguous degrees forms an automorphism base for the c.e. degrees and therefore for the (...) Turing degrees in general. Finally we note that the construction of a maximal contiguous degree can be modified to answer a question of Walk about the array computable degrees and a question of Li about isolated formulas. (shrink)

Innovative forms of green urban architecture aim to combine food, production, and design to produce food on a larger scale in and on buildings in urban areas. It includes rooftop gardens, rooftop greenhouses, indoor farms, and other building-related forms. This study uses the framework of sustainability to understand the role of ZFarming in future urban food production and to review the major benefits and limitations. The results are based on an analysis of 96 documents published in accessible international resources. The (...) analysis shows that ZFarming has multiple functions and produces a range of non-food and non-market goods that may have positive impacts on the urban setting. It promises environmental benefits resulting from the saving and recycling of resources and reduced food miles. Social advantages include improving community food security, the provision of educational facilities, linking consumers to food production, and serving as a design inspiration. In economic terms it provides potential public benefits and commodity outputs. However, managing ZFarming faces several challenges. For some applications, the required technologies are known but have not been used or combined in that way before; others will need entirely new materials or cultivation techniques. Further critical aspects are the problem of high investment costs, exclusionary effects, and a lack of acceptance. In conclusion, ZFarming is seen as an outside-the-box solution which has some potential in generating win–win scenarios in cities. Nevertheless, ZFarming practices are not in and of themselves sustainable and need to be managed properly. (shrink)

The everyday concept of a social group is approached by examining the concept of going for a walk together, an example of doing something together, or "shared action". Two analyses requiring shared personal goals are rejected, since they fail to explain how people walking together have obligations and rights to appropriate behavior, and corresponding rights of rebuke. An alternative account is proposed: those who walk together must constitute the "plural subject" of a goal. The nature of plural subjecthood, the thesis (...) that social groups are plural subjects, and the relation of these ideas to Rousseau's and Hobbes 's, are briefly explored. (shrink)

Walking is an activity that always unfolds within a certain landscape. Tim Ingold has used the notion of “taskscape” to denote pragmatic uses of terrain. Whilst walking, we come to intersect with a variety of taskscapes. As Julia Tanney has highlighted, formal language can only get us so far when thinking about spontaneous, non-theoretical and non-representational activities. Borrowing Gilbert Ryle’s distinction between “knowing that” and knowing how”, I argue for a concept of walking that does not privilege intentions. When somebody (...) walks, they melt into a taskscape not entirely of their own design. Mind is inherently ecological. It is enacted within a certain ecology, and is actually inseparable from its environment. Mind is the sum of intelligent enactments. According to the position I seek to advance in this article, walking may be approached in an object-oriented manner. Each form of behavior composes an enactment that meshes with a certain ecology, what W. Teed Rockwell has called a “behavioral field.” Mind is the inherently relational enactment of a set of behavioral dispositions which are always already enmeshed within a field. When these dispositions enter what, following Markus Gabriel, may be called “fields of sense”, mind and walking become independent objects in their own right. (shrink)

Ethical research practice requires inclusionary approaches that enable people to contribute as fully as possible. Not enough is yet known about the impacts of dementia on daily life, however, people with dementia may find inclusion in research challenging, as the ‘cognitive load’ required may be overwhelming. When responding is difficult, others may contribute and the voice of people with dementia may be diminished. In this paper, the method of walking interviews is reflected on following a study that examined the acceptability (...) and usefulness of Global Positions Systems (GPS). Attention is drawn to an observation of the contributions people with dementia made whilst out walking with the researchers. When out walking, people with dementia used the environment as sensory prompts to start conversations, and these discussions shaped research data, and enabled people with dementia to raise concerns about the impacts of dementia, their futures and what they feared for themselves and their families. The challenges that people with dementia faced in negotiating everyday practices were visible. The person with dementia showed the researcher around their neighbourhood, and this significantly changed the interview dynamic and positioned people with dementia as leading the interaction. (shrink)

Human beings are both supremely rational and deeply superstitious, capable of believing just about anything and of questioning just about everything. Indeed, just as our reason demands that we know the truth, our skepticism leads to doubts we can ever really do so. In Walking the Tightrope of Reason, Robert J. Fogelin guides readers through a contradiction that lies at the very heart of philosophical inquiry. Fogelin argues that our rational faculties insist on a purely rational account of the universe, (...) yet at the same time, the inherent limitations of these faculties ensure that we will never fully satisfy that demand. As a result of being driven to this point of paradox, we either comfort ourselves with what Kant called "metaphysical illusions" or adopt a stance of radical skepticism. No middle ground seems possible and, as Fogelin shows, skepticism, even though a healthy dose of it is essential for living a rational life, "has an inherent tendency to become unlimited in its scope, with the result that the edifice of rationality is destroyed." In much Postmodernist thought, for example, skepticism takes the extreme form of absolute relativism, denying the basis for any value distinctions and treating all truth-claims as equally groundless. How reason avoids disgracing itself, walking a fine line between dogmatic belief and self-defeating doubt, is the question Fogelin seeks to answer. Reflecting upon the ancient Greek skeptics as well as such thinkers as Hume, Kant, Wittgenstein, Nietzsche, and Whitman, this book takes readers into--and through--some of philosophy's most troubling paradoxes. (shrink)

In this co-authored reflection by seven graduate students and one instructor, we revisit the “Apocalyptic Feminisms” graduate class taught in Fall 2020, at the height of the pandemic, in which students were asked to engage with interdisciplinary writing on the Anthropocene and to hone their own feminist praxes through going on and documenting their walks. We reflect on the “Walk and Movement Reading Instagram Engagements” assignment, exploring what walking can offer to deepen theoretical, methodological, and praxis-based approaches to environmental (...) and place-based learning. We do this by writing from a cascading voice approach, where each reflection stands on its own and together builds into a whole greater than its parts. Following on an introduction to the course and assignment, we begin with a conceptual outlining of the meanings of place, decolonization, and academic community. Next, each of the graduate student collaborators responds to the following prompt, “How did the walking project on IG [Instagram] influence how you thought about questions of place, decolonization, and classroom community during a pandemic?” Each co-author develops a robust engagement with this question drawing on their own pandemic Fall 2020 semester, their photographs from the course, and the insights and practices they developed in conversation with each other throughout the span of the semester. Together, this reflection offers thoughts on the feminist and place-based utilities of walking pedagogy as well as, through collaboration, challenges the very way in which academic scholarship is done at the site of the late capitalist academy and its topos of success, competition, and meritocracy. (shrink)

This paper is an ethnographic study of everyday walking practice in the city. The research was conducted in 2014-2015 in selected streets of Brno city and was based on a hybrid method of shared walking (go-along) coupled with observations and semi-structured interviews. As urban walking is recognized as a significant mode of travel, this paper aims to expand existing knowledge by contributing qualitative data. The key influence is the work of Michel de Certeau (1984) who understands walking as a practice (...) of everyday life. Everyday walking helps shape physical spaces and this subsequently affects human behavior. In this article I will discuss how people relate to walking, how they act in urban space and what importance they attach to their behavior. Another aim is to ascertain how pedestrians behave while performing their everyday routine and how they interact with drivers and cyclists. (shrink)

Neuroarchitecture uses neuroscientific tools to better understand architectural design and its impact on human perception and subjective experience. The form or shape of the built environment is fundamental to architectural design, but not many studies have shown the impact of different forms on the inhabitants’ emotions. This study investigated the neurophysiological correlates of different interior forms on the perceivers’ affective state and the accompanying brain activity. To understand the impact of naturalistic three-dimensional (3D) architectural forms, it is essential to perceive (...) forms from different perspectives. We computed clusters of form features extracted from pictures of residential interiors and constructed exemplary 3D room models based on and representing different formal clusters. To investigate human brain activity during three-dimensional perception of architectural spaces, we used a mobile brain/body imaging (MoBI) approach recording the electroencephalogram (EEG) of participants while they naturally walk through different interior forms in virtual reality (VR). The results revealed a strong impact of curvature geometries on activity in the anterior cingulate cortex (ACC). Theta band activity in ACC correlated with specific feature types (rs (14) = 0.525, p = 0.037) and geometry (rs (14) = - 0.579, p = 0.019), providing evidence for a role of this structure in processing architectural features beyond their emotional impact. The posterior cingulate cortex and the occipital lobe were involved in the perception of different room perspectives during the stroll through the rooms. This study sheds new light on the use of mobile EEG and VR in architectural studies and provides the opportunity to study human brain dynamics in participants that actively explore and realistically experience architectural spaces. (shrink)

My sister Sarah and I are just waking up one morning when Mom comes into our room and opens the window. "Get your clothes on, you two," she says. "It is a beautiful day, and we're going on a walk." I'm too tired to go for a walk. I look over at Sarah, and I can tell she does not want to go either. "But mom," Sarah pleads, "every day is a beautiful day... and, besides, it's going to be just (...) as beautiful INSIDE as it will be OUTSIDE.". (shrink)

To walk or not to walk: Should a batsman acknowledge his own dismissal by leaving the wicket without even waiting for the umpire's decision? David Coady and Samir Chopra examine this flashpoint ethical debate in cricket.

The unique role of the nurse ethicist in the clinical setting is one meant to enhance the ethical capacity of nurses, and front-line healthcare providers. As a nurse ethicist, it is also my goal to enhance the ethical climate of each individual work area, patient care unit, and the broader institution by encouraging ethical conversations, navigating ethical dilemmas, and seeking creative solutions to minimize moral distress and burnout. To provide preventive ethics support and education, I began regularly visiting patient care (...) areas for ethics rounds, which I affectionately named “E-walks” (for Ethics Walks). I will discuss and reflect upon the lessons that have emerged as three key components of “E-Walks”: Recognition, Solidarity and Dialogue. These themes will speak to the unique presence and availability of a nurse ethicist as a valuable resource to front-line healthcare providers who face ethical dilemmas and morally concerning cases. I will go on to argue and demonstrate that my role as the nurse ethicist lies at the intersection of bioethics and the theoretical framework of the “ethic of care,” which is focused on building, creating, and sustaining caring interprofessional relationships through the work of ethics, nursing, and education. (shrink)

The aim of this article is to offer what I consider to be necessary substantiati for the view that the description of the walk which acts as a frame for the singing contest in Id. 7 is based on a precise knowledge of the geography of t island of Cos and that the poem thus displays a topographical realism unique Greek pastoral.

Many challenges to economic and social well-being require close collaboration between business, government, and civil-society actors. In this context, the involvement of multiple companies rather than a single company may enhance such cross-sector social partnerships’ outcomes. However, extant literature cautions about the tensions arising from companies’ competitive interests and the detrimental effects on the CSSP’s social outcome. Similarly, studies analyzing simultaneous collaboration and competition suggest shielding off competitive elements from the collaboration. Based on insights into two multi-company CSSPs, we conversely (...) find that government and NGO partnership managers deliberately leveraged competition through the CSSP design. They used similar segmentation mechanisms to enhance CSSP contributions, but differed in the way they integrated collaborative and competitive elements, leading to sustained corporate commitment in one CSSP and unmet promises in the other. These insights expose the paradoxical nature of coopetition at the interface of social and economic goals, and advance current research by indicating competition’s positive effects and the respective partnership design implications. On this basis, our study helps reveal and better understand sustainability-related tensions and opportunities at the inter-organizational level. (shrink)

This paper explores the perceptual space of Thomas A. Clark’s poetry and its links with the long and influential Western literary and artistic traditions of walking in the landscape, from Romanticism to Land Art. Particular attention will be given to the relations that Clark establishes in his writing between walking as a bodily practice and the multi-sensory engagement with the landscape it provides. It will be shown that Clark’s most significant contribution to the literature of walking lies in the balance (...) he creates between movement and stillness. In this dynamics, walking is envisaged as means of contemplation and communion to be found within the body, but which is at the same time directed towards the world, and the landscape appears as an infinite variety of perspectival views and as a dynamic process of discovery. (shrink)

To treat The Walking Dead as if it were only a zombie apocalypse story is to miss the deep and fundamental questions about society that the story raises. By looking past the immediacy of the zombie threat that drives the main narrative of the story – survival – it is possible to tease out important questions about community, social organization, leadership, utopian and dystopian world building, and, most importantly, morality. By focusing on the communities that come together in The Walking (...) Dead, this chapter examines how societal questions of utopian and dystopian world building frame important questions about how society functions, how it ought to function, and what it will take to get us beyond the problems plaguing contemporary society. (shrink)

PurposeEven low intensity exercise bouts of at least 15 min can improve feelings of energy and reduce systolic blood pressure. However, little is known about the psychological outcomes of briefer exercise bouts, particularly for modes of exercise that are more intense than level walking, and readily available to many working adults. This study assessed the effects of a 4-min bout of stair walking on FOE and feelings of fatigue.MethodsThirty-six young adult participants were randomized to either stair walking or seated control (...) groups. All participants walked on level-ground from a laboratory to a nearby stairwell and were seated for 4 min before beginning their experimental condition. Stair-walking participants walked up and down one flight of 16 stairs at their own pace for 4 min, while control participants remained seated during that time. Participants walked back to the laboratory for post-condition assessments. Measures of blood pressure, heart rate, rated perceived exertion, and the intensity of feelings of mental energy, mental fatigue, physical energy, and physical fatigue were assessed pre-and post-condition. Separate one-way ANOVAs were conducted on change scores for all variables.ResultsThe stair climbing group experienced significant increases in heart rate [F = 13.167, p < 0.001] and RPE [F = 93.844, p < 0.001] that were not observed in the seated control group. Four minutes of self-paced stair climbing resulted in small changes and non-significant differences within and between groups in blood pressure as well as FOE and FOF.ConclusionAlthough a 4-min self-paced exercise bout can convey short-term physiological health benefits, a 4-min bout of self-paced indoor stair walking in a stairwell was insufficient to lower blood pressure or change subjective FOE and fatigue in a sample that exhibited better than typical FOE and FOF at the pre-test. (shrink)

I wish to speak a word for Nature, for absolute freedom and wildness, as contrasted with a freedom and culture merely civil,—to regard man as an inhabitant, or a part and parcel of Nature, rather than a member of society. I wish to make an extreme statement, if so I may make an emphatic one, for there are enough champions of civilization: the minister and the school committee and every one of you will take care of that.

Focuses on the work of Frantz Fanon and the relationship between colonialism and the body. Each chapter has Fanon walking with another thinker.

ABSTRACTThis article proposes the use of ritualized walking to mark and remember invisible threats and the ‘slow violence’ of contaminated landscapes undergoing gradual change. To exemplify the ide...

This research parallels Tongan academic Hūfanga ‘Okusitino Māhina’s assertions in the 1994 Contemporary Pacific article Our Sea of Islands, that ‘People are thought to walk forward into the past and walk backward into the future, both taking place in the present, where the past and the future are constantly mediated in the ever-transforming present’ alongside those of Professor Terry Irwin and fellow Transition Designers in which they discuss the use of Indigenous Wisdom to enable designing for the Long Now as (...) defined by Brand in his 1999 book The Clock for the Long Now: Time and Responsibility. In the 2015 Transition Design Monograph Irwin asserts that, ‘Transition Design draws on knowledge and wisdom from the past to conceive solutions in the present with future generations in mind’. This paper draws on the pre-industrial wisdom of indigenous knowledge, specifically that of the Pacific regions, Moana, who have lived and designed sustainably in-place for generations to illustrate the value it holds for the formulation of sustainable and sustaining futures. (shrink)

In connection with the ongoing celebration of Aristotle’s Year that has been announced by UNESCO, the Poznan Archaeological Reserve – Genius Loci organized a series of lectures “Walks with Aristotle” that refer to the famous name of the Peripatos school. This invitation has been accepted by one of the greatest scholars of Aristotle, Professor Enrico Berti from the University of Padua, who has been publishing for more than 50 years various studies on the philosophy of the Stagirite as well (...) as on the history of philosophy. Recently, his very instructive book, entitled Aristotle’s Profile, has appeared in Polish translation. Professor Berti’s presentation provides an overview of his most important achievements. Included in these are his forthcoming works: his new translation and commentary on Aristotle’s Metaphysics as well as his monograph Aristotelismo which reconstructs the diverse interpretations of Aristotle’s doctrines through centuries: from logic to epistemology, from physics to psychology and zoology, from metaphysics to ethics and politics and lastly from rhetoric to poetics. (shrink)

"Artists are trying to move away from the influence of competitive corporate culture that has increasingly defined art as an abrasive urban career. Artists are trying to replace this with the humbler notion of art as a practice, as a mindful way of life, consisting of consciously creative gestures, visible and invisible, large and small. Art practice is a private and public, selfless and generous, creative life process resulting in a conscious cultural product." "Walking Art Practice" brings together the author's (...) experiences as a monk, performance artist, social choreographer and educator. It serves as a provocation, walkers' manifesto, and teaching guide for walking as a mindful cultural activity and as mindful cultural activism. It is an inspirational text for artists, art students and anyone who loves to walk. Ernesto Pujol combines elements from an art book, field journal and walkers' manifesto. It is a text for performative artists, art students, and all who walk as cultural activism. This book is an invitation to: Rethink what it means to walk and explore different ways in which to walk as: a cultural practice; a meditative practice; a radical practice; art; healing; and social engagement; Reconsider how to attend to the inner and outer landscape whilst walking; Treat walking as a performance resource; Walk as an everyday pilgrimage; Walk slowly, walk in and with awareness, walk with and without skill, walk to regain and to lose. [Subject: Performance Art, Walking, Meditation]. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophers' Walks by Bruce BaughTim IngoldBaugh, Bruce. Philosophers' Walks. Routledge, 2022. 252pp.Yesterday evening, much to my satisfaction, I finished reading Bruce Baugh's Philosophers' Walks. The author ends by putting down his pen. It is time, he declares, "to put my boots on and walk out into the world" (236). For me, it was bedtime, but knowing that I was to write this review, I resolved (...) to sleep on it. On waking, I set out, as is my wont, for the short walk I take every morning before breakfast. The walk itself is nothing special: it takes in the streets of my neighborhood and a nearby park. Yet every day is different as the weather changes, trees come in and out of leaf, blooms flourish and wilt in front gardens, children on their way to school throng the streets in term-time only to vanish in vacations. Lately, a nineteenth-century fountain in the park has been lovingly restored, and every morning I am refreshed by its water-jets and tinkly sound. Most days I am writing in my head, on whatever I have on the go at the time. Walking briskly and on my own, I find that words that had tied me in knots the day before miraculously straighten themselves out with a rhythm and fluency matching my pace. I cannot, however, walk and write at the same time. It is physically impossible. So as the words come, I have to keep repeating them to myself, until I make it home. With no time to lose, I seize notebook, pencil, and spectacles to jot them down. Only when I have done so can I finally sit down to breakfast. And that's exactly what happened this morning. With my hastily scribbled notes, some good words, and the odd finished sentence, I am ready to write this review.I am not, of course, the first to have discovered the benefits of thinking-while-walking. Countless predecessors have done so before me, including some of the most celebrated figures of the past four centuries of European intellectual history. And so has Baugh. The idea behind his book is that if by walking, philosophers have arrived at many of their most cherished insights, then perhaps we could better take the measure of these insights not merely by reading their words but by retracing their steps, walking the same paths as they did. And this, precisely, is what [End Page 131] Baugh, often accompanied by his wife Diane Lindsay, set out to do. Each chapter, barring the introduction and conclusion, is devoted to one or sometimes two characters, and each blends reflection on their ideas and life-histories of walking with the author's recollection of attempting to follow in their footsteps, and of the experience and even self-knowledge gained from doing so. Some walks are in verdant countryside, or more spectacular Alpine scenery, others are in big cities like London and Paris. Baugh does not pretend that the walks of his chosen characters can be replicated exactly when so much has changed, in both rural areas and the urban fabric, since their heydays. Nor can we ever know exactly what was going through their heads at the time. It is nevertheless surprising how many echoes you can pick up from the past, so long as you keep your ears to the ground, and Baugh is an astute listener. For us, his readers, the book is an invitation to join in his travels, albeit at a distance, and by doing so, to enrich our understanding not only of his characters and of how they thought, but of ourselves as well.Though the book is called Philosophers' Walks, Baugh has cast his net wide to include characters for whom the epithet "poet," "artist," or "writer" might sooner come to mind than "philosopher." No matter: all such labels are a touch arbitrary, and it's the thought that counts. So here they are, in chronological order (not the order in which they appear in the book): Pierre Grassendi, Jean-Jacques Rousseau, Samuel Taylor Coleridge, Søren Kierkegaard, Friedrich Nietzsche, Virginia Woolf, André Breton, Jean-Paul Sartre, Simone de... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner of interdialoguing resonates with (...) what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

Explores the role and influence of walking in the lives of such thinkers as Kant, Rousseau, Nietzsche, Robert Louis Stevenson, Gandhi, and Jack Kerouac.

It is hardly difficult to imagine writing about critical phenomenology and walking. One might pause over the method of critical phenomenology as a meta-odos, a thinking of the path. Or consider the steps critical phenomenology takes and the unique pitch of its gait as it traverses the borderlands between phenomenology and critical theory. One might query how these two have the capacity to walk so well side by side, so much so that they can become as one, barely distinguishable against (...) an open sky. Such an inquiry would no doubt track how it is that phenomenology walks toward things, through things, into things, suspending the eye of the natural attitude and proceeding ever so carefully and yet bluntly in search of what springs toward it. But such an inquiry would also track how that very process is a scripted processual, notwithstanding all the suspensions upon which it steps. Who and what writes and rewrites the script of what appears, when, and how? What inscriptions define appearances in advance and diaeretically cut them clean from one another? And what are the unscripted forces still at work? Ferreting out the work of scripts and inscriptions, such an inquiry would pause over the hidden structures that constrict what might feel like a free flight of the mind, a bit of unfettered rambling in the fields of consciousness. Thinking critical phenomenology as walking, then, means tracking the two moving in tandem. Phenomenology pulls toward the horizon of experience, while critical theory veers toward structural analyses. Together, they tread a uniquely illuminating path. (shrink)

An introduction to mindful walking, which can be done anywhere, at any time—even on a commute to work or school. The fourth book in the bestselling Mindfulness Essentials series, a back-to-basics collection from world-renowned Zen Master Thich Nhat Hanh that introduces everyone to the essentials of mindfulness practice. Slow, concentrated walking while focusing on in- and out-breaths allows for a unique opportunity to be in the present. There is no need to arrive somewhere—each step is the arrival to concentration, joy, (...) insight, and the momentary enlightenment of aliveness. When your foot touches the Earth with awareness, you make yourself alive and the Earth real, and you forget for one minute the searching, rushing, and longing that rob our daily lives of awareness and cause us to "sleepwalk" through life. Thich Nhat Hanh shares amusing stories of the impact mindful walking has on both the walker and those who notice him, and shows how mindful walking can be a technique for diminishing depression, recapturing wonder, and expressing gratitude. Pocket-sized, with original two color illustrations by Jason DeAntonis, How to Walk is a unique gift for all ages, sharing a simple practice that can have a profound effect on practitioners. (shrink)

This article looks at the discursive and practical construction of walking in a British context. It examines the ways in which notions and practices generated by conventions around the meaning of walking in the countryside apparently contradict prevailing ideas that walking is an escape from the restrictions of everyday urban life. Identifying particular, competing forms of walking and the techniques and identities that they espouse, it is suggested that such activities are suffused with disciplinary norms. Yet despite these conventions, walking (...) holds out the possibility of disruption, through confrontation with physical discomfort, unpredictable features and sensual experience that contrasts with much contemporary forms of movement. The work of artist Richard Long is used to explore these issues. (shrink)

Cognitive decisions are best described by quantum mathematics. Do quantum information devices operate in the brain? What would they look like? Fuss and Navarro () describe quantum lattice registers in which quantum superpositioned pathways interact (compute/integrate) as ‘quantum walks’ akin to Feynman's path integral in a lattice (e.g. the ‘Feynman quantum chessboard’). Simultaneous alternate pathways eventually reduce (collapse), selecting one particular pathway in a cognitive decision, or choice. This paper describes how quantum walks in a Feynman chessboard are (...) conceptually identical to ‘topological qubits’ in brain neuronal microtubules, as described in the Penrose-Hameroff 'Orch OR' theory of consciousness. (shrink)