This paper introduces Simone Weil’s notion of reading and some of its implications to education. Weil’s philosophy, in particular her notion of attention has caught interest of some education scholars; however, the existing studies are still underdeveloped. Introducing Weil’s notion of reading, which has not been studied almost at all by educationists but its significance is well-recognized by Weil scholars, I intend to set forth a more nuanced understanding of Weil’s attention that is necessary to further discuss Weil’s potential contribution (...) to education research. Attention to other people, hence love of others, is reframed as “reading better.” We read better not simply by purifying our reading through detachment and self-negation, which is how the notion of attention is often understood and thus found problematic, but by incorporating multiple perspectives and finding balance among them. Learning to read better, then, is not merely inward effort of detachment done through introspection, but it also necessarily involves outward effort of working with other people and the world. It is through interacting with others, we may learn our own readings, recognize others’ readings, and seeking for just balance among them. This latter element which has been greatly dismissed is indispensable for any serious discussions of Weil’s philosophy in education. (shrink)

Le Burkina Faso comporte, en plus du français, « langue officielle », environ une soixantaine de langues locales dites « langues nationales ». Malgré des lois favorables à l’égalité des langues, on constate dans la pratique une hiérarchisation linguistique qui consacre la domination du français sur les autres langues. Dans ce contexte plurilingue, on pouvait s’attendre à ce que la traduction puisse contribuer à la préservation de la diversité linguistique et culturelle du pays, voire à l’enrichissement des langues nationales. Mais (...) l’analyse de la traduction littéraire et audio-visuelle révèle une direction qui reflète cette hiérarchisation des langues. En effet, la traduction entre langues européennes est de loin la plus importante, en particulier entre le français et l’anglais. La traduction entre les langues nationales n’existe pas. Dans le domaine audio-visuel, en particulier le cinéma, le sous-titrage se fait toujours des langues nationales vers les langues européennes. En l’absence d’une politique linguistique et d’une politique de traduction, la traduction ne peut pas jouer son rôle de promotion des langues et de préservation de la diversité culturelle.As well as French, its “official language”, Burkina Faso has about 60 local languages that are referred to as “national languages”. Despite legislation in favour of language equality, there is, in practice, a distinct hierarchy that has enshrined the domination of French over other languages. In this multilingual context, it might have been expected that translation would help to preserve the country’s linguistic and cultural diversity, and even to enrich its national languages. However, our analysis of literary and audio-visual translations shows that the translating directions reflect the existing hierarchy between languages. Translations between European languages are by far the most common, especially between French and English. There is no translation at all between the national languages. In the audiovisual field, especially in films, sub-titles are always translated from national languages into European languages. Without language or translation policies, translation cannot play its part in promoting languages and preserving cultural diversity. (shrink)

The essays in this volume tackle the philosophical questions from these blockbuster films including: Was Anakin predestined to fall to the Dark Side? Are the Jedi truly role models of moral virtue? Why would the citizens and protectors of a democratic Republic allow it to descend into a tyrannical empire? Is Yoda a peaceful Zen master or a great warrior, or both? Why is there both a light and a dark side of the Force? Star Wars and Philosophy ponders (...) the depths of these subjects and asks what it truly means to be mindful of the "living force.". (shrink)

Some moral sentimentalists say that ethical judgments just are our affective responses to the world and do not necessarily refer to or reflect anything beyond those emotional experiences. Moral sentimentalism tries to take seriously the psychological mechanisms that underwrite our making moral judgments. Moral sentimentalists treat feelings, or affective attitudes, as important components of moral theorizing and decision‐making. Fortunately, moral sentimentalists have a better option for measuring the appropriateness of our ethical feelings. Scottish philosopher Adam Smith's 1759 book The Theory (...) of Moral Sentiments remains a landmark defense of moral sentimentalism. In the 1970s, philosopher Cora Diamond talked about “fellow creature responses” as important starting‐points for thinking about our ethical sentiments regarding animals. Star Wars has shown us a similar kind of picture with a galaxy of different ways in which humans and nonhumans can interact. (shrink)

In The Phenomenology of Spirit, Hegel discusses how human beings have come to know things, including themselves. The Phenomenology of Spirit serves as an introduction to Hegel's philosophical system, which continues with logic, philosophy of nature, and ethical and political philosophy. Hegel tries to work out how our knowledge of particular things and the relations between them presupposes what he calls “force.” For Hegel, understanding force is like catching a thread or stumbling upon a road to what he calls “Absolute (...) Knowledge,” the understanding of Geist. Unlike gravity, in Star Wars the Force's influence is apparent in relations between living creatures. Stephen Houlgate's poignant interpretation of Hegel's Geist is useful for a social interpretation of the Force in Star Wars. Hegel's philosophy has brought us closer to Yoda, who has a deep understanding of reality thanks to his extensive knowledge of the Force and how it binds everything and everyone together. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Disability and the Resurrection of the Body:Identity and ImaginationMedi Ann VolpeI love Star Wars. I watched Luke destroy the Death Star as a wide-eyed eight-year-old and I relished the downfall of the imperial walkers on the ice planet Hoth. I rejoiced with Luke at seeing his father, Anakin Skywalker (Darth Vader), restored in death to the Good Side of the Force, glowing faintly alongside Obi-wan Kenobi and the Jedi (...) master Yoda. In the 1983 version of The Return of the Jedi,' Anakin's Force ghost looked like the old, wounded, disabled man whose body Luke rescued from the second Death Star about to explode. Hayden Christiansen, who plays Anakin as a young man in the prequels Attack of the Clones and The Revenge of the Sith, was only two years old then; yet the 1983 film has since been edited so that his image is the Force ghost alongside Obi-wan Kenobi and Yoda. I find this troubling—and not just because I am a cantankerous old fan who likes things the way they were.For a theologian with an interest in disability,1 the swap calls to mind the worries of some disability theologians2 about continuity and discontinuity [End Page 993] in the resurrection: if disabilities that marked us or our loved ones in this life are eradicated, how does identity persist? George Lucas explained in an interview that, when Anakin Skywalker was "redeemed," he went back to being the person he was before he was consumed by the Dark Side: the real Anakin ceased to be when he became Darth Vader.3 But the replacement of the post–Darth Vader Anakin with the young, pre-Darth Vader Anakin creates enormous problems for thinking about the resurrection, even in the fictional Star Wars universe.4 Anakin seems to lose most of his adult life. Would he remember that he had been Darth Vader, or that he saved Luke's life? If he does not remember the event, how can this Force ghost be the same person that Luke rescued from Death Star 2.0? George Lucas's decision to replace Sebastian Shaw, who played Darth Vader in the original Return of the Jedi, with Hayden Christiansen introduces radical discontinuity into the narrative. The substitution does not give us the "real" Anakin; instead, we are left with neither Anakin nor Darth Vader, but a different person; someone Luke would not have recognized, and who might well not recognize either Luke or himself.In a similar vein, Nancy Eiesland mused that, without her disability, caused by a congenital, degenerative bone disease, she would be "unknown to [herself] and perhaps to God."5 Her perception of resurrection healing was that she would be as different in the resurrection as Hayden Christiansen is to Sebastian Shaw. Drawing on classical Christian teaching from Gregory of Nyssa to Matthias Scheeben,6 I will show in this essay that Eiesland's concern [End Page 994] is misplaced. Considering the way that the resurrection body is often portrayed, however, her concern is understandable. Disability theologians' qualms about the resurrection deserve a retrieval of the classical doctrine that addresses their suspicions about the discontinuity of identity in the resurrection and upholds the full humanity of people with disabilities, even profound intellectual disabilities.IIn one sense, the questions raised by disability theologians are not new.7 First-century Christians argued about the transformation that St. Paul envisaged, which involved continuity and change. In 1 Corinthians, he tells us "a mystery … we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable nature must put on the imperishable, and this mortal nature must put on immortality" (15:51–53). Christians debated the nature of the change involved in putting on immortality and in their debates asked questions about the continuity of identity. Early Christian thinkers, like the early-third-century theologian Tertullian (AD 160–220), were keen to establish that the ensouled body resurrected to punishment or reward was the same as the earthly... (shrink)

Michael Jordan and countless other NBA stars credit George Mumford with transforming their game. A widely respected public speaker and coach, Mumford shares his story and strategies in The Mindful Athlete. His proven techniques transform the performance of anyone with a goal, be they an Olympian, weekend warrior, executive, hacker, or artist. A basketball player at the University of Massachusetts (where he roomed with Dr. J, Julius Erving), injuries forced Mumford out of the game he loved. The meds that relieved (...) the pain of his injuries also numbed him to the emptiness he felt without the game and eventually led him to heroin. After years as a functioning addict, Mumford made meditation the center of his life. He kicked drugs, earned a master's degree, and began teaching meditation to inmates and others. Mumford went on to partner with coach Phil Jackson, a long-time mindfulness practitioner, working with him and each of the teams he coached to become NBA champions. His roster of champion clients now includes executives and Olympians. With a charismatic style that combines mindfulness with lessons from icons like Yoda and Bruce Lee, Mumford delivers an engrossing story and an invaluable resource. (shrink)

in a recent article entitled “Hume on the Passions,” Stephen Buckle opens with the claim that Hume’s theory of the passions has largely been neglected. “Apart from a couple of famous sections in the Treatise concerning the sources of action,” he writes, “the subject matter has rarely excited interest.”1 His analysis of why the subject of the passions in Hume has been uninspiring points to the fact that readers have largely misunderstood the point of Hume’s theory. They usually regard the (...) account as yet another mechanistic analysis of the passions in the vein of seventeenth-century science, alongside the offerings of Malebranche, Hobbes, and Spinoza. Buckle is right to point out that there is a.. (shrink)

The period from Kant to Hegel is one of the most intense and rigorous in modern philosophy. The central problem at the heart of it was the development of a new standard of theoretical reflection and of the principle of rationality itself. The essays in this volume, published in 2000, consider both the development of Kant's system of transcendental idealism in the three Critiques, the Metaphysical Foundations of Natural Science, and the Opus Postumum, as well as the reception and transformation (...) of that idealism in the work of Fichte, Schelling and Hegel. (shrink)

Hegel’s basic position so far on the various meanings of evil as necessary and thereby intelligible directly in the development of spirit might be summed up as follows. Evil is always a necessary moment of instability which gives impetus in the movement from various meanings of particularity to various meanings of universality; from the more abstract expression of potential unity and truth to the more actualized notion and unity.

Health professionals do not always have the luxury of making “right” choices. This article introduces the “devil's choice” as a metaphor to describe medical choices that arise in circumstances where all the available options are both unwanted and perverse. Using the devil's choice, the paper criticizes the principle of double effect and provides a re-interpretation of the conventional legal and ethical account of symptom relief in palliative care.

A breathtaking detective story, this book charts the adventure of Whitehead's ideas in a remarkably detailed and careful reconstruction of his metaphysical views.

v. 1. Indii︠a︡ -- v. 2. Blizhniĭ i Sredniĭ Vostok -- v. 3. Kitaĭ.

Aktualnejshaya problema segodnyashnego dnya - vyhod iz sistemy globalnyh krizisov, s kotorymi stolknulos naselenie Zemli, i perehod k "obschestvu razumnogo potrebleniya," obschestvu znaniya. Ogromnuyu rol v etom protsesse igraet obrazovanie - sotsialnyj institut, odnoj iz zadach kotorogo yavlyaetsya sohranenie i translyatsiya znaniya v sotsialnyh sistemah. A chto takoe informatsiya? Iznachalno ee teoriya voznikla dlya nuzhd tehniki. Iz-za etogo mnogie ee aspekty ostalis ne razvitymi, potomu chto oni prosto ne byli vazhnymi dlya tehnicheskih sistem. Primenenie teorii informatsii k biologicheskim sistemam uzhe (...) zastavilo zanyatsya voprosom vozniknoveniya novoj informatsii. A rabota s sotsialnymi sistemami vydvinula takie ponyatiya, kak tsennost, effektivnost, slozhnost informatsii i t. d. Bolee polnyj podhod k teorii informatsii, v svoyu ochered, pozvolyaet najti resheniya ryada problem v teorii sotsialnyh sistem, v chastnosti v obrazovanii, i pokazat puti optimizatsii etih protsessov. (shrink)

When faced with transgressions in their peer groups, children must navigate a series of situational cues (e.g., type of transgression, transgressor gender, transgressor intentionality) to evaluate the moral status of transgressions and to inform their subsequent behavior toward the transgressors. There is little research on which cues children prioritize when presented together, how reliance on these cues may be affected by certain biases (e.g., gender norms), or how the prioritization of these cues may change with age. To explore these questions, (...) 138 5- to 7-year-olds (younger children) and 8- to 10-year-olds (older children) evaluated a series of boy and girl characters who partook in physical or relational aggression with ambiguous or purposeful intent. Children were asked to provide sociomoral evaluations (i.e., acceptability, punishment, and intention attribution judgments) and social preferences. Transgressor gender only impacted children’s social preferences. Conversely, aggression form and transgressor intent shifted children’s sociomoral judgments: they were harsher toward physical transgressors with purposeful intent over those with ambiguous intent but made similar evaluations for relational transgressors regardless of intentionality. The present results suggest that gender is perhaps not uniformly relevant to children across all contexts, as other cues were prioritized for children’s sociomoral judgments. Since children likely have less familiarity with relational aggression compared to physical aggression, it follows that intent would only shift judgments about physical transgressors. This research provides insight about how children simultaneously navigate multiple cues in aggression contexts, which is likely reflective of their real-world experiences. (shrink)