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Journal articles on the topic 'Human agency'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 May 2024

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1

Shin, Sangkyu. "Infosphere, Humans as Inforgs, and Human Agency." Center for Asia and Diaspora 13, no. 2 (August 31, 2023): 6–39. http://dx.doi.org/10.15519/dcc.2023.08.13.2.6.

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This paper is an attempt to shed light on the nature of the information revolution we are facing by focusing on Floridi’s philosophy of information, specifically his book The Fourth Revolution. I will first briefly explain the concepts of hyperhistory and the infosphere, and then identify the core claim of the Fourth Revolution in anthropology, along with the concept of the “inforg.” Copernicus, Darwin, and Freud each contributed in different ways to the rupture of anthropocentrism and the decentering of the human subject. In Floridi’s Fourth Revolution, the decentering of the human subject is related to the fact that we understand ourselves as inforgs, or information organisms. Focusing on the role of technology in mediating the relationship between human perception (experience), action, and reality (the world), I argue that the decentering of the human subject in the Fourth Revolution can be found in a shift in our perception of human agency.

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2

Gardner, Susan T. "Human Agency." International Journal of Applied Philosophy 31, no. 2 (2017): 207–16. http://dx.doi.org/10.5840/ijap20181485.

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Let us suppose that we accept that humans can be correctly characterized as agents (and hence held responsible for their actions). Let us further presume that this capacity contrasts with most non-human animals. Thus, since agency is what uniquely constitutes what it is to be human, it must be of supreme importance. If these claims have any merit, it would seem to follow that, if agency can be nurtured through education, then it is an overarching moral imperative that educational initiatives be undertaken to do that. In this paper, it will be argued that agency can indeed be enhanced, and that the worldwide educational initiative called Philosophy for Children (P 4C), and others like it, are in a unique position to do just that, and, therefore, that P4C deserves our praise and support; while denigrations of such efforts for not being “real philosophy” ought to be thoroughly renounced.

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3

Rees, William E. "Human Agency Gone Awry." BioScience 57, no. 9 (October 1, 2007): 788–90. http://dx.doi.org/10.1641/b570913.

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4

Kuchinke, K. Peter. "Human Agency and HRD." Advances in Developing Human Resources 15, no. 4 (August 22, 2013): 370–81. http://dx.doi.org/10.1177/1523422313498563.

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5

Cavallo, A. J. "Copper Limits: Human Agency." Science 344, no. 6184 (May 8, 2014): 578. http://dx.doi.org/10.1126/science.344.6184.578-d.

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6

LIAO, S. MATTHEW. "Agency and Human Rights." Journal of Applied Philosophy 27, no. 1 (February 2010): 15–25. http://dx.doi.org/10.1111/j.1468-5930.2009.00470.x.

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7

Mele, Alfred R. "Libertarianism and Human Agency." Philosophy and Phenomenological Research 87, no. 1 (October 24, 2011): 72–92. http://dx.doi.org/10.1111/j.1933-1592.2011.00529.x.

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8

Bleiker, Roland. "Discourse and Human Agency." Contemporary Political Theory 2, no. 1 (March 2003): 25–47. http://dx.doi.org/10.1057/palgrave.cpt.9300073.

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9

Chen, Charles P. "Strengthening Career Human Agency." Journal of Counseling & Development 84, no. 2 (April 2006): 131–38. http://dx.doi.org/10.1002/j.1556-6678.2006.tb00388.x.

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10

Alfaiz, Alfaiz, Asroful Kadafi, Yuzarion Yuzarion, Rahmadianti Aulia, Septya Suarja, Rila Rahma Mulyani, Yasrial Chandra, and Joni Adison. "Memahami perilaku kemandirian belajar Siswa melalui perspektif Human Agency: Sintesis perspektif Human Agency." Counsellia: Jurnal Bimbingan dan Konseling 10, no. 2 (November 24, 2020): 135. http://dx.doi.org/10.25273/counsellia.v10i2.6761.

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<p class="Normal1"><em>Human agency</em> adalah konsep bahwa seorang individu memiliki kompetensi dalam perencanaan, disiplin, realisasi dan mengevaluasi perilaku mereka sendiri dalam keadaan hidup termasuk dalam pembelajaran. Ini telah dipelajari dalam pendidikan dengan empat sifat inti seperti sengaja, pemikiran, reaktivitas diri, dan reflektifitas diri membentuk individu sebagai aktor, bukan reaktor. Hal ini dapat digunakan untuk memahami pembelajaran mandiri siswa, karena konsep pembelajaran mandiri memiliki kesadaran diri secara sengaja. Jika individu selalu bergantung pada lingkungannya, itu karena ia tidak memiliki agen dalam keadaan hidupnya. Menurut sebuah penelitian terbaru yang dilakukan pada tahun 2012, telah menemukan bahwa seorang siswa memiliki kurang otonom dalam belajar, dan juga dari survei yang dilakukan pada 2017-2019 ditemukan bahwa 61,50% siswa di 4 sekolah menengah atas memiliki pembelajaran mandiri yang lebih rendah. Fenomena ini mempengaruhi perilaku selingkuh dan menunda-nunda mereka. Pada artikel ini akan membahas kondisi siswa dalam belajar dan memberikan rekomendasi baru dalam perspektif tentang intervensi alternatif dalam praktik bimbingan dan konseling tentang agensi manusia untuk membentuk dan memahami perilaku belajar mandiri dan juga sifat internalisasi agensi manusia dalam proses konseling dalam konteks dalam belajar.</p><p align="center"><em></em><strong><em><br /></em></strong></p><strong><em>Abstract</em></strong><em><em>: Human agency is a concept that an individual has a competencies in planning, discipline, realization and evaluate their own behavior in life circumstance including in learning. It has been studied in education with four core properties such intentionally, forethought, self-reactiveness, and self-reflectiveness shape an individual as an actor, not a reactor. It can be used to understanding a student autonomous learning, because the concept of autonomous learning has a self-cognition purposely. If individual always depends on their environment, that because he does not have an agentic in his life circumstance. According a latest research that conducts in 2012, has found that a student has a lack of autonomous in learning, and also from survey that conduct in 2017-2019 it’s found that 61,50% students in 4 senior high school has lower autonomous learning. This phenomena influence to their cheating and procrastination behavior. On this article will discuss a student’s condition in learning and gives a new recommendation in perspective about alternative intervention in guidance and counseling practice about the human agency to shape and understanding an autonomous learning behavior and also internalization properties of human agency in counseling process in the context in learning.</em><br /></em><strong><em></em></strong>

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11

HERISSONE-KELLY, PETER. "Habermas, Human Agency, and Human Genetic Enhancement." Cambridge Quarterly of Healthcare Ethics 21, no. 2 (February 29, 2012): 200–210. http://dx.doi.org/10.1017/s0963180111000703.

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Recent developments in genomic science hold out the tantalizing prospect of soon being able to treat and prevent a wide variety of medical conditions through gene therapy. In time, it may be possible to use similar techniques not simply to combat disease but also to enhance, or improve on, normal human functioning.

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12

Bumochir, Dulam, Byambabaatar Ichinkhorloo, and Ariell Ahearn. "Herd Agency." Inner Asia 22, no. 2 (November 4, 2020): 183–98. http://dx.doi.org/10.1163/22105018-12340146.

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Abstract In this article, we draw upon ethnographic fieldwork conducted in Mongolia and China to develop understandings of herd–herder (mal–malchin) relations further. We focus primarily on horse-herding practices and related divisions of labour, and the three concepts of herd intuition (zön), serenity (taa) and fortune (buyan, khishig, zaya), to present additional interpretations of human–animal relations in Mongolia. Through this exploration, we develop the concept of herd agency and examine how it relates to specific horse-herding knowledge and techniques, as well as the cosmological significance of human–animal relations. All three concepts reveal the importance of cosmological agents with herd–herder relations. We conclude by emphasising the changing nature and politics of human–animal relations in these regions.

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13

Kernohan, Andrew. "Social Power and Human Agency." Journal of Philosophy 86, no. 12 (December 1989): 712. http://dx.doi.org/10.2307/2027015.

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14

Talbott, Thomas. "GOD, FREEDOM, AND HUMAN AGENCY." Faith and Philosophy 26, no. 4 (2009): 378–97. http://dx.doi.org/10.5840/faithphil200926436.

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15

Forsey, Jane. "Creative Expression and Human Agency." Symposium 9, no. 2 (2005): 289–312. http://dx.doi.org/10.5840/symposium20059223.

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16

Frost, Liz, and Paul Hoggett. "Human agency and social suffering." Critical Social Policy 28, no. 4 (November 2008): 438–60. http://dx.doi.org/10.1177/0261018308095279.

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17

Powers, William T. "Commentary on Bandura's "human agency."." American Psychologist 46, no. 2 (1991): 151–53. http://dx.doi.org/10.1037/0003-066x.46.2.151.b.

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18

Williams, Richard N. "The human context of agency." American Psychologist 47, no. 6 (1992): 752–60. http://dx.doi.org/10.1037/0003-066x.47.6.752.

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19

ELLIS, DESMOND. "Safety, Equity, and Human Agency." Violence Against Women 6, no. 9 (September 2000): 1012–27. http://dx.doi.org/10.1177/10778010022182254.

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20

Mooney, Margarita A. "Human Agency and Mental Illness." Journal of Critical Realism 15, no. 4 (July 15, 2016): 376–90. http://dx.doi.org/10.1080/14767430.2016.1193675.

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21

Doyle, Tsarina. "Nietzsche, Consciousness, and Human Agency." Idealistic Studies 41, no. 1 (2011): 11–30. http://dx.doi.org/10.5840/idstudies2011411/22.

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22

Ford, Anton. "The Province of Human Agency." Noûs 52, no. 3 (November 17, 2016): 697–720. http://dx.doi.org/10.1111/nous.12178.

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23

Rousse, B. Scot. "Heidegger, Sociality, and Human Agency." European Journal of Philosophy 24, no. 2 (December 16, 2013): 417–51. http://dx.doi.org/10.1111/ejop.12067.

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24

Sosa, Ernest. "PYRRHONIAN SKEPTICISM AND HUMAN AGENCY." Philosophical Issues 23, no. 1 (October 2013): 1–17. http://dx.doi.org/10.1111/phis.12001.

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25

Mills, Martin A. "Evans-Pritchard and human agency." Journal of the Royal Anthropological Institute 19, no. 4 (November 4, 2013): 873–75. http://dx.doi.org/10.1111/1467-9655.12068.

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26

Moody-Adams, Michele M. "Moral Progress and Human Agency." Ethical Theory and Moral Practice 20, no. 1 (July 22, 2016): 153–68. http://dx.doi.org/10.1007/s10677-016-9748-z.

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27

Bratman, Michael E. "Two Problems About Human Agency." Proceedings of the Aristotelian Society (Hardback) 101, no. 1 (June 2001): 309–26. http://dx.doi.org/10.1111/j.0066-7372.2003.00033.x.

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28

Mirbagheri, Farid. "Human Agency, Reason, and Justice." International Studies Review 18, no. 1 (March 2016): 166–69. http://dx.doi.org/10.1093/isr/viv033.

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29

Alexander, Hanan A. "Human agency and the curriculum." Theory and Research in Education 3, no. 3 (November 2005): 343–69. http://dx.doi.org/10.1177/1477878505057436.

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It is generally supposed that a curriculum should engage students with worthwhile knowledge, which requires an understanding of what it means for something to be worthwhile: a substantive conception of the good. Yet a number of influential curriculum theories deny or undermine one or another aspect of the key assumption upon which a meaningful account of the good depends - that people are the agents of their own beliefs, desires and actions. This renders a significant encounter between the curriculum and substantive ethics highly problematic. In this article I explore the meeting between curriculum and human agency in four seminal curriculum theories, and offer a framework to engage the curriculum with this key concept of substantive ethics.

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30

Otto, Ilona M., Marc Wiedermann, Roger Cremades, Jonathan F. Donges, Cornelia Auer, and Wolfgang Lucht. "Human agency in the Anthropocene." Ecological Economics 167 (January 2020): 106463. http://dx.doi.org/10.1016/j.ecolecon.2019.106463.

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31

Webber, Jeremy. "Legal Pluralism and Human Agency." Osgoode Hall Law Journal 44, no. 1 (January 1, 2006): 167–98. http://dx.doi.org/10.60082/2817-5069.1316.

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32

Chen, Charles P., and Julie Wai Ling Hong. "The Career Human Agency Theory." Journal of Counseling & Development 98, no. 2 (March 8, 2020): 193–99. http://dx.doi.org/10.1002/jcad.12313.

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33

Hornsby, Jennifer. "Agency and Actions." Royal Institute of Philosophy Supplement 55 (September 2004): 1–23. http://dx.doi.org/10.1017/s1358246100008614.

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Among philosophical questions about human agency, one can distinguish in a rough and ready way between those that arise in philosophy of mind and those that arise in ethics. In philosophy of mind, one central aim has been to account for the place of agents in a world whose operations are supposedly ‘physical’. In ethics, one central aim has been to account for the connexion between ethical species of normativity and the distinctive deliberative and practical capacities of human beings. Ethics then is involved with questions of moral psychology whose answers admit a kind of richness in the life of human beings from which the philosophy of mind may ordinarily prescind. Philosophy of mind, insofar as it treats the phenomenon of agency as one facet of the phenomenon of mentality, has been more concerned with how there can be ‘mental causation’ than with any details of a story of human motivation or of the place of evaluative commitments within such a story.

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34

Lin, Qiuming. "Human Agency and Its Discursive Practices." International Journal of Linguistics 11, no. 4 (August 7, 2019): 70. http://dx.doi.org/10.5296/ijl.v11i4.15229.

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This paper is aimed to provide a review about the studies on how people practice their agency in various types of discourse and to suggest the possible directions for future research. The paper begins with the introduction to different conceptualizations of human agency in philosophy and sociology. Next, it reviews how human agency has been explored in written discourses like textbooks, news stories and novels, as well as in spoken discourses including conversations and oral narratives. Then, it highlights the relationship between agency and systemic functional linguistics, as the latter has been effectively applied to analyzing human agency in discourse. The review shows that studies on discursive practice of agency have demonstrated the following features. First, human agency has been studied in various types of discourse with methodological biases. Second, the majority of the studies take a relatively static view towards agency within a particular discourse. Third, most of the studies are qualitative analysis to selected individual sentences or utterances. At the end of the paper, suggestions are given for further research based on the research gaps identified.

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35

Lindstrøm, Torill Christine. "Agency ‘in itself’. A discussion of inanimate, animal and human agency." Archaeological Dialogues 22, no. 2 (November 2, 2015): 207–38. http://dx.doi.org/10.1017/s1380203815000264.

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Abstract‘Agency’, the concept, its connections to ontology and its uses within archaeological theory, are discussed and criticized. In recent archaeological theory, the term ‘agency’ has been attributed to things, plants, animals and humans. In this paper it is argued that the term ‘agency’ is logically meaningless if applied to everything that moves or has effects on its surroundings, and that we need a new, more precise terminology that discriminates between ‘agency’, ‘effect’, ‘actant’ and ‘effectant’. That people, of all cultures, perceive and experience things/objects as having agency is explained as being due to projections of human characteristics, human psycho-neurological functioning, and the fact that all individuals and cultures are deeply involved with and dependent on things/objects. Connected to this, questions regarding different ontologies, animism, ethics and sciences are discussed. The paper presents a critique of symmetrical archaeology and materiality studies. Broader paradigmatic perspectives, more theoretical and methodological inclusiveness, and more inter- and trans-disciplinary endeavours are suggested to increase archaeology's ‘agency’.

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36

Widigdo, Muhammad Syifa Amin. "Human Agency in Islamic Moral Reasoning." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (June 25, 2014): 94. http://dx.doi.org/10.20871/kpjipm.v4i1.57.

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<div><p><strong>Abstrak :</strong> Konsep “human agency” pada umumnya dikaitkan kemampuan otonom manusia untuk menentukan pilihan dan tindakannya sendiri, kemampuan manusia untuk memberikan perlawanan terhadap kemapanan, atau ketertundukan diri manusia terhadap suatu otoritas atau aturan tertentu. Dalam konteks tradisi pemikiran hukum Islam, human agency ternyata tidak hanya terdapat dalam bentuk ketertundukan diri terhadap otoritas teks al-Qur’an dan hadis, tapi juga ada bentuk-bentuk yang lainnya. Tulisan saya ini berusaha untuk menunjukkan bahwa dalam tradisi uṣūl fiqh terdapat kaidah-kaidah hukum yang memberikan ruang bagi berkembangnya teori human agency tidak hanya berorientasi pada keniscayaan manusia untuk tunduk terhadap otoritas teks keagamaan, tapi juga konsep human agency yang berbasis pada otonomi dan semangat anti kamapanan dalam diri manusia. Dengan mengupas konsep-konsep dalam usul fiqih seperti qiyās, istiḥsān, istiṣlāḥ, dan istiṣḥāb, kita akan mengetahui bahwa tindakan etik seseorang dalam Islam tidak semata bersumber dari teks keagamaan tetapi juga berdasarkan pemikiran otonom manusia yang pada ujungnya melahirkan konsep-konsep human agency yang lebih kontekstual, bukan tekstual.</p><p><em>Kata kunci : human agency, otonomi manusia, otoritas teks religius, uṣūl fiqh, nalar syari‘at</em></p><p><em><br /></em></p><p><strong>Abstract :</strong> The notion of human agency is generally associated with human capability to be autonomous in making choices and action, the human ability to make acts of resistance toward certain hegemonic and established rules or authorities. In the context of the tradition of Islamic legal thought, human agency is not merely contained in the term of human submission to the transmitted authority of the Quran and hadith, but also in another forms. This paper tries to show that there are legal maxims in the tradition of uṣūl fiqh that enable for the development of the idea of human agency which does not merely have an orientation to the human necessity of submission to the religious scriptural authority, but also the concept of human agency which based on human nature to be autonomous and resistant. While elaborating some concepts in the uṣūl fiqh such as qiyās, istiḥsān, istiṣlāḥ, and istiṣḥāb we would find out that one’s ethical act in Islam does not merely proceed from religious scripture but it is also based on the human’s autonomous thoughts which would culminate in the emerging of more contextual, not textual, concepts of human agency.<em> </em></p><p><em>Keywords : Human agency, human autonomous capability, religious scriptural authority, uṣūl fiqh, shariʿa reasoning </em></p></div>

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37

Campdepadrós-Cullell, Roger, Miguel Ángel Pulido-Rodríguez, Jesús Marauri, and Sandra Racionero-Plaza. "Interreligious Dialogue Groups Enabling Human Agency." Religions 12, no. 3 (March 12, 2021): 189. http://dx.doi.org/10.3390/rel12030189.

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Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.

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38

Sydie, R. A., and Margaret S. Archer. "Being Human: The Problem of Agency." Canadian Journal of Sociology / Cahiers canadiens de sociologie 27, no. 4 (2002): 585. http://dx.doi.org/10.2307/3341594.

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39

Downey, Gary Lee. "Human Agency in CAD/CAM Technology." Anthropology Today 8, no. 5 (October 1992): 2. http://dx.doi.org/10.2307/2783567.

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40

Forguson, Lynd, Jonathan Dancy, J. M. E. Moravcsik, and C. C. W. Taylor. "Human Agency: Language, Duty, and Value." Journal of Aesthetics and Art Criticism 48, no. 1 (1990): 97. http://dx.doi.org/10.2307/431212.

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41

Himmelstrand, Ulf, and Margaret S. Archer. "Being Human: The Problem of Agency." Contemporary Sociology 31, no. 3 (May 2002): 359. http://dx.doi.org/10.2307/3089723.

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42

Bai, Heesoon. "Philosophy for Education: Towards Human Agency." Paideusis 15, no. 1 (October 28, 2020): 7–19. http://dx.doi.org/10.7202/1072690ar.

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This paper considers the contribution of philosophy to education. First, a case is made that the fundamental goal of education is to cultivate human agency in the sense of being able to enact one’s freedom (as opposed to conditioned and habituated patterns of thinking, perception, and action) grounded in personal knowledge and ethics. This agency is named as ‘autonomy’ in this paper. Secondly, philosophy is conceived as an “art of living,” which has ancient roots in both the East and West. An argument is made that identifying philosophical activity as predominantly discursive and theoretical activity entrenches us in the “addiction” to conceptualization and blinds us to seeing that a map is not the territory. Human beings encompass the discursive as well as the non-discursive, theoretical as well as practical dimensions. Hence philosophy as an art of living must address all the dimensions. As an illustration, a number of exemplary philosophic arts pertaining to these practices are explored, including world-making through dialogue (Socratic); autobiographical experiment through philosophical writing (Nietzschean); human-making and self-transformation (Confucian); and mindfulness practice (Buddhist). The case is made that these practices combine to illustrate and demonstrate that philosophy is a practice devoted to the cultivation of fundamental human agency, namely autonomy.

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43

Wessels, Bridgette. "EXPLORING HUMAN AGENCY AND DIGITAL SYSTEMS." Information, Communication & Society 16, no. 10 (December 2013): 1533–52. http://dx.doi.org/10.1080/1369118x.2012.715666.

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44

Bandura, Albert. "Toward a Psychology of Human Agency." Perspectives on Psychological Science 1, no. 2 (June 2006): 164–80. http://dx.doi.org/10.1111/j.1745-6916.2006.00011.x.

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45

White, John R. "Divine Commands and Human Moral Agency." American Catholic Philosophical Quarterly 71, no. 4 (1997): 555–66. http://dx.doi.org/10.5840/acpq199771420.

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46

Bandura, Albert. "Human agency in social cognitive theory." American Psychologist 44, no. 9 (1989): 1175–84. http://dx.doi.org/10.1037/0003-066x.44.9.1175.

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47

Millett, Piers, and Andrew Snyder-Beattie. "Human Agency and Global Catastrophic Biorisks." Health Security 15, no. 4 (August 2017): 335–36. http://dx.doi.org/10.1089/hs.2017.0044.

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48

Swann, William B., and Jolanda Jetten. "Restoring Agency to the Human Actor." Perspectives on Psychological Science 12, no. 3 (May 2017): 382–99. http://dx.doi.org/10.1177/1745691616679464.

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A cursory read of the social psychological literature suggests that when people find themselves in strong situations, they fail to display agency. The early classic studies of conformity, obedience, and bystander intervention, for example, are renowned for showing that when challenged by strong situational pressures, participants acquiesced—even if it meant abandoning their moral principles or disregarding their own sensory data. Later studies of learned helplessness, ego depletion, and stereotype threat echoed this “power of the situation” theme, demonstrating that exposure to (or the expectation of) a frustrating or unpleasant experience suppressed subsequent efforts to actualize goals and abilities. Although this work has provided many valuable insights into the influence of situational pressures, it has been used to buttress an unbalanced and misleading portrait of human agency. This portrait fails to recognize that situations are not invariably enemies of agency. Instead, strong situational forces often allow for, and may even encourage, expressions of human agency. We examine the nature, causes, and consequences of this phenomenon. We endorse a broader approach that emphasizes how responding to situational pressure can coexist with agency. This new emphasis should create greater convergence between social psychological models and the experience of agency in everyday life.

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49

Rose, Steven P. R. "Human agency in the neurocentric age." EMBO reports 6, no. 11 (November 2005): 1001–5. http://dx.doi.org/10.1038/sj.embor.7400566.

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50

Clarke, R. "Understanding Human Agency, by Erasmus Mayr." Mind 122, no. 486 (April 1, 2013): 575–78. http://dx.doi.org/10.1093/mind/fzt045.

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