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Journal articles on the topic 'Sense of wonder'

Author: Grafiati
Published: 4 June 2021
Last updated: 19 February 2022

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1

Newnham, David. "Sense of wonder." Nursing Standard 27, no. 37 (May 15, 2013): 27. http://dx.doi.org/10.7748/ns2013.05.27.37.27.s34.

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Mulliken, John B. "Sense of Wonder." Journal of Craniofacial Surgery 20, Suppl 1 (March 2009): 603–7. http://dx.doi.org/10.1097/scs.0b013e31819298a8.

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3

Lovett, Richard A. "Sense of wonder." Nature 465, no. 7298 (June 2010): 656. http://dx.doi.org/10.1038/465656a.

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Förg, Melanie. "The Sense of Wonder." Questions: Philosophy for Young People 19 (2019): 25–27. http://dx.doi.org/10.5840/questions20191922.

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Carson, Rachel. "FromThe Sense of Wonder." Landscape Journal 7, no. 2 (1988): 176. http://dx.doi.org/10.3368/lj.7.2.176.

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Mulliken, John B. "A Sense of Wonder." Plastic and Reconstructive Surgery 110, no. 5 (October 2002): 1353–59. http://dx.doi.org/10.1097/01.prs.0000024445.45406.dc.

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7

Mulliken, John B. "A Sense of Wonder." Plastic and Reconstructive Surgery 110, no. 5 (October 2002): 1353–59. http://dx.doi.org/10.1097/00006534-200210000-00027.

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8

MacLellan, Gordon. "A Sense of Wonder." Performance Research 3, no. 3 (January 1998): 61–64. http://dx.doi.org/10.1080/13528165.1998.10871627.

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9

Kingwell, Mark. "Husserl's Sense of Wonder." Philosophical Forum 31, no. 1 (March 2000): 85–107. http://dx.doi.org/10.1111/0031-806x.00029.

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10

Bendik-Keymer, Jeremy David. "Wonder & Sense: A Commentary." Studia Philosophica Wratislaviensia 15, no. 2 (August 20, 2020): 65–70. http://dx.doi.org/10.19195/1895-8001.15.2.6.

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Lambirth, Andrew. "A Religious Sense of Wonder." Art Book 9, no. 3 (June 2002): 3–6. http://dx.doi.org/10.1111/1467-8357.00289.

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12

Noble, David W., and Stephen Greenblatt. "Rethinking the Modern Sense of Wonder." American Quarterly 46, no. 1 (March 1994): 77. http://dx.doi.org/10.2307/2713356.

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13

Dayton, Paul K., and Enric Sala. "Natural History: the sense of wonder, creativity and progress in ecology." Scientia Marina 65, S2 (December 30, 2001): 199–206. http://dx.doi.org/10.3989/scimar.2001.65s2199.

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14

Brawarsky, Sandee. "Street neurologist with a sense of wonder." Lancet 350, no. 9084 (October 1997): 1092–93. http://dx.doi.org/10.1016/s0140-6736(97)08503-6.

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15

Evans, M. "A renaissance for the 'sense of wonder'?" Medical Humanities 27, no. 1 (June 1, 2001): 1. http://dx.doi.org/10.1136/mh.27.1.1.

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16

Richardson, W. M. "SCIENCE AND RELIGION:A Skeptic's Sense of Wonder." Science 281, no. 5385 (September 25, 1998): 1969–70. http://dx.doi.org/10.1126/science.281.5385.1969.

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17

Lord, Beth. "‘A Sudden Surprise of the Soul’: Wonder in Museums and Early Modern Philosophy." Royal Institute of Philosophy Supplement 79 (October 2016): 95–116. http://dx.doi.org/10.1017/s1358246116000096.

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AbstractRecent museum practice has seen a return to ‘wonder’ as a governing principle for display and visitor engagement. Wonder has long been a contentious topic in aesthetics, literary studies, and philosophy of religion, but its adoption in the museum world has been predominantly uncritical. Here I will suggest that museums draw on a concept of wonder that is largely unchanged from seventeenth-century philosophy, yet without taking account of early modern doubts about wonder's efficacy for knowledge. In this paper I look at Descartes' and Spinoza's views about wonder and the uses and disadvantages of wonder as a learning tool. This examination is extended to consider Descartes' and Spinoza's likely views about ‘museums’, in the sense of spaces that link objects both to feeling and to knowing. Finally, I suggest that there are resources in Spinoza's philosophy for bringing knowledge-enhancing feelings into the museum without resorting to the problematic concept of wonder.
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18

Eckersley, Robyn. "Translating Science and Restoring our Sense of Wonder." Organization & Environment 18, no. 2 (June 2005): 193–97. http://dx.doi.org/10.1177/1086026605276005.

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19

Biddiss, Mark. "Stimulating a sense of wonder in the world." Early Years Educator 6, no. 3 (July 2004): 24–25. http://dx.doi.org/10.12968/eyed.2004.6.3.14142.

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20

Washington, Haydn. "Education for Wonder." Education Sciences 8, no. 3 (August 21, 2018): 125. http://dx.doi.org/10.3390/educsci8030125.

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This article argues that rejuvenating a sense of wonder towards nature is essential to ecocentric education and to finding a sustainable future. It examines the barriers that block education for wonder and looks at the issues around education for wonder in the home, at school, at university, and in the community in general. It considers the scale of a natural area in terms of wonder education, and ways of teaching wonder in school that increase wonder rather than isolate the student from nature. It also considers the issue of an “education for sustainable development” influenced by anthropocentrism, in contrast to an environmental education where some scholars accept the intrinsic value of nature. It discusses the need to balance “facts” in education with ethics. The article concludes by summarizing the steps needed to re-educate for wonder.
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21

Bliss, Michael, and Peter Weir. "Keeping a Sense of Wonder: Interview with Peter Weir." Film Quarterly 53, no. 1 (1999): 2–11. http://dx.doi.org/10.2307/3697208.

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22

Nuruddin, Yusuf. "Science fiction as popular culture: A sense of wonder." Socialism and Democracy 20, no. 3 (November 2006): vii—viii. http://dx.doi.org/10.1080/08854300600950194.

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23

Hadzigeorgiou, Yannis Petros. "Fostering a Sense of Wonder in the Science Classroom." Research in Science Education 42, no. 5 (May 21, 2011): 985–1005. http://dx.doi.org/10.1007/s11165-011-9225-6.

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24

Filip, Loredana. "Genetic enhancement, TED talks and the sense of wonder." Medical Humanities 47, no. 2 (June 2021): 210–18. http://dx.doi.org/10.1136/medhum-2020-012051.

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TED talks are an emergent and hybrid genre (Ludewig) and have become a highly successful disseminator and populariser of scientific knowledge (Sugimoto et al). The popular appeal of TED may also stem from the promise to deliver life-changing insights in a short amount of time. Besides, TED talks may rely on a science fictional ‘sense of wonder’ (Sawyer) in their representations of new technologies. CRISPR-Cas9 is a genome-editing technology that has captured the imagination of scientists. Science’s 2015 Breakthrough of the Year, CRISPR became the focus of ethical debates because of its potential to engineer the human. Rather than its therapeutic use, it is the potential for enhancement that gains traction in media. For these reasons, scientists have called for “a global pause in any clinical applications of the CRISPR technology in human embryos” (Doudna). TED talks actively shape the discourse on genetics at a global level. Embedded in the American culture of self-help and self-improvement, TED talks produce genetic stories that may favour an optimistic representation of genetic engineering. This paper aims to pursue the following questions: how do TED’s formal elements affect the representation of the genome? And how do they influence contemporary constructions of identity? By focusing on two playlists—‘How does DNA work?’ and ‘Get into your genes’ – this paper investigates the emergence of at least three formal features that inform these stories. These three recurring elements—conceptual breakthroughs, a sense of awe, and prophetic statements—also animate a sense of wonder and rely on the notion of ‘vision’ to define the human. In the end, TED talks aim to anticipate or even shape the future. This article argues that we need to pay close attention to how they set out to shape our ‘genetic future’.
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25

Pelo, Ann. "A Sense of Wonder: Cultivating an Ecological Identity in Young Children—and in Ourselves." Journal of Childhood Studies 39, no. 2 (April 30, 2014): 5–10. http://dx.doi.org/10.18357/jcs.v39i2.15218.

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Environmental philosopher David Orr reminds us that ecological identity is “driven by a sense of wonder, the sheer delight in being alive in a mysterious, beautiful world.” The development of a sense of wonder toward and connection to the Earth is the particular task of early childhood. Our work as educators is to support children’s unfolding into place and the opening of their hearts to the Earth. During a year of daily outdoor explorations with a year-old child, I came to an understanding of cornerstone practices that cultivate a sense of wonder for and connection to place, and that give rise to ecological identity. This article examines those practices and locates them in the context of the necessity of ecological identity at this time of environmental calamity.
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26

Lisowska, Urszula. "Wonder—through Aesthetics and Environmentalism to Politics." Studia Philosophica Wratislaviensia 15, no. 2 (August 20, 2020): 9–28. http://dx.doi.org/10.19195/1895-8001.15.2.2.

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The paper offers a contribution to the political account of wonder. The rationale for addressing this problem is provided by Hannah Arendt’s observations on the paradoxical relationship between wonder and politics—wonder appears here as both essential and indispensable to politics as the realm of opinions (doxai). This quandary corresponds to two common-sense uses of the term “wonder”—as an emotion and as an act of judging. It is argued that the political interpretation of wonder should link these two poles. Drawing on Martha Nussbaum’s account of wonder and its reformulation developed by Jeremy Bendik-Keymer, the paper offers such a synthesis by emphasising the environmental and aesthetic dimensions of the concept.
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27

Scott, Bede. "Affective Entropy: Cultural Difference and the Decline of Wonder on Ivu'ivu." Novel 53, no. 1 (May 1, 2020): 96–114. http://dx.doi.org/10.1215/00295132-8139357.

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Abstract Situated at the intersection of postcolonialism and affect studies, this essay explores the significance of wonder in Hanya Yanagihara's The People in the Trees (2013). In her novel, Yanagihara provides a detailed account of an anthropological expedition to the remote Micronesian island of Ivu'ivu, where a “lost tribe” is rumored to be living. As is typical of such discovery narratives, the affective response of wonder initially dominates the discourse. Over time, however, this sense of wonder is transformed into the more durable feeling of curiosity, which in turn initiates a dialectical interplay of opposites—bringing together the familiar and the strange, the legible and the opaque, the boring and the fascinating. Although the narrator, Norton Perina, does everything he can to sustain this dialectic, the attenuated form of wonder that drives his curiosity eventually dissipates, giving rise to a debilitating sense of apathy and indifference. This is a process that occurs not once but three times within the narrative—under quite different circumstances in each case. In the first instance, the trajectory belongs to the category of the ethnographic; in the second, it acquires a broader postcolonial significance; and finally, in the novel's tragic conclusion, readers are exposed to its potential psychological consequences, as a displaced sense of “wonder” resurfaces in the pathological form of a pedophilic encounter.
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28

Rumack, Aaron M., and DeAnn Huinker. "Capturing Mathematical Curiosity with Notice and Wonder." Mathematics Teaching in the Middle School 24, no. 7 (May 2019): 394–99. http://dx.doi.org/10.5951/mathteacmiddscho.24.7.0394.

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29

Tee, Louise. "TANTAMOUNT TO GOOD SENSE." Cambridge Law Journal 59, no. 2 (June 29, 2000): 235–72. http://dx.doi.org/10.1017/s0008197300260108.

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A LANDLORD'S service of a notice to quit by prior arrangement with the tenant is no longer tantamount to a surrender, according to the House of Lords in Barrett v. Morgan [2000] 2 W.L.R. 284. Lord Millett's sensible judgment draws a clear distinction between the termination of a periodic tenancy by a notice to quit and the termination of a tenancy by surrender. It emphasises that the two processes are quite different, in origin and effect. The innocent reader may wonder why the House of Lords was called upon to affirm such an apparently unexceptional principle, but in the curious looking-glass world of leases, nothing can be taken for granted.
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30

Fiege, M. "The Atomic Scientists, the Sense of Wonder and the Bomb." Environmental History 12, no. 3 (July 1, 2007): 578–613. http://dx.doi.org/10.1093/envhis/12.3.578.

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31

Hansen, Finn Thorbjørn. "Schinkel, Anders. Wonder and Education: On the Educational Importance of Contemplative Wonder. London: Bloomsbury Academic, 2021." Philosophy and Theory in Higher Education 3, no. 2 (January 1, 2021): 69–77. http://dx.doi.org/10.3726/ptihe022021.0005.

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In 2011, the British philosopher and Professor of Higher Education Research, Ronald Barnett wrote: “Universities are no longer permitted to be places of mystery, of uncertainty, of the unknown. The mystery of universities has ended.”1 This was said in times where the neoliberal agenda was at its zenith and marketisation and consumerization, performativity and commodification had great impact on universities. What Barnett called for was a recovery of the sense of wonder in the encounter and presence of mystery. What indeed is language? What on earth is a human being? What is fundamentally love? Friendship? Human consciousness? Human reality? Truth? etc., etc.
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32

Hamson, Michael, Mary Nooter Roberts, and Allen F. Roberts. "A Sense of Wonder: African Art from the Faletti Family Collection." African Arts 32, no. 3 (1999): 89. http://dx.doi.org/10.2307/3337719.

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33

Esche, Charles, and Mark Lewis. "Afterword: After all is said and done: a sense of wonder." Afterall: A Journal of Art, Context and Enquiry 4 (January 2001): 121–24. http://dx.doi.org/10.1086/aft.4.20711447.

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34

DE AGUILAR, L. B. "A Sense of Wonder: African art from the Faletti family collection." African Affairs 98, no. 390 (January 1, 1999): 132–33. http://dx.doi.org/10.1093/oxfordjournals.afraf.a007997.

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35

Gordon, John E. "Rediscovering a Sense of Wonder: Geoheritage, Geotourism and Cultural Landscape Experiences." Geoheritage 4, no. 1-2 (December 24, 2011): 65–77. http://dx.doi.org/10.1007/s12371-011-0051-z.

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36

James, N. "How to make sense of treasure." Antiquity 83, no. 319 (March 1, 2009): 206–8. http://dx.doi.org/10.1017/s0003598x00098215.

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Treasures in themselves are fetishes. Only the admirer can make 'treasure' of a find in isolation; but to wonder about it as treasure opens apt questions about why the thing was valued, by whom and under what conditions. It was worrying, then, when the Fitzwilliam Museum, Cambridge University's art collection, took in an exhibition of striking ancient finds returning to the Georgian National Museum from the USA (Smithsonian Institution and New York University). For the usual focus on the intrinsic qualities of fine art sits awkwardly with archaeological concern for context. The Fitzwilliam did tend to isolate the exhibits; but, here, that yielded an advantage as well as a difficulty.
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37

Green, Jeffrey. "The Morality of Wonder: A Positive Interpretation of Socratic Ignorance." Polis: The Journal for Ancient Greek Political Thought 21, no. 1-2 (2004): 43–69. http://dx.doi.org/10.1163/20512996-90000060.

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This essay argues that there are several positive aspects of Socratic ignorance which have received insufficient scholarly attention: that Socrates’ claim not to have knowledge of the ‘highest things’ raises the possibility that there is a body of truth to be discovered along these lines; that this possibility invigorates Socrates with a sense of wonder; and that several specific moral requirements can be generated from wonder and the knowledge of one’s ignorance.
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38

Wade, Sarah. "Amorous Anthropomorphism, Marine Conservation and the Wonder of Wildlife Film in Isabella Rossellini’s Green Porno." Animal Studies Journal 9, no. 2 (December 2020): 192–212. http://dx.doi.org/10.14453/asj/v9.i2.8.

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Green Porno is a series of short films in which Isabella Rossellini explores the reproductive lives of creatures whose physiology and habitats are vastly different from humans. In series three, Rossellini comically performs sea creature sex and draws attention to the threats they face from human activities like overfishing. Through Green Porno, Rossellini claimed that she wanted to evoke a sense of wonder to compel viewers to protect wildlife. Recognizing wonder’s widely acknowledged ethical and compassion-inducing potential as well as its prevalence in wildlife film and television shows, this article discusses Green Porno in relation to the awe-inspiring ‘pornographic’ tendencies of wildlife film (Lorimer) and the marvellous anthropomorphism in the films of Jean Painlevé. I demonstrate how Green Porno acknowledges, parodies and critiques the wonder-inducing ‘pornographic’ and anthropomorphic tendencies of wildlife film through a crafted aesthetic and camp performances to encourage viewers to reconsider their relationships with marine wildlife, or at least with wildlife on screen, at this time of ecological crisis.
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39

Jacobi, Sue, and Rod MacLeod. "Making sense of chronic illness – a therapeutic approach." Journal of Primary Health Care 3, no. 2 (2011): 136. http://dx.doi.org/10.1071/hc11136.

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INTRODUCTION: A diagnosis of any chronic progressive illness can be a traumatic experience. People wonder how they will be able to cope and health care professionals wonder how they can help those so affected. The aim of the study was to discover how people find meaning when they are diagnosed with chronic illness. The research question asked is: How do people make sense of living with chronic progressive illness? METHOD: This is a qualitative study using a phenomenological approach to apply what is learned to developing therapeutic strategies in order to help those so diagnosed to find the meaning they need in order to live with resilience. Semi-structured interviews with seven people were held in order to determine how they cope with living with chronic progressive illness. The results were then used to develop some suggestions for health professionals as they seek to assist people with chronic progressive illness. FINDINGS: All participants displayed much resilience and determination which was found to emerge from three main themes: memory, hope and meaning. Memory was seen to be the link between all the themes. These are described and, arising out of the results of this study, some suggestions are made in order to assist in management. CONCLUSION: It is possible for health care professionals to assist patients to make sense of chronic illness by helping them to view their illness as part of life, and therefore a challenge to be faced rather than seeing life as dominated by illness. KEYWORDS: Chronic disease; resilience, psychological; narration; psychology, existential
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40

Hansen, Finn Th, and Lene Bastrup Jørgensen. "Wonder-inspired leadership: Cultivating ethical and phenomenon-led healthcare." Nursing Ethics 28, no. 6 (March 1, 2021): 951–66. http://dx.doi.org/10.1177/0969733021990791.

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Three forms of leadership are frequently identified as prerequisites to the re-humanization of the healthcare system: ‘authentic leadership’, ‘mindful leadership’ and ‘ethical leadership’. In different ways and to varying extents, these approaches all focus on person- or human-centred caring. In a phenomenological action research project at a Danish hospital, the nurses experienced and then described how developing a conscious sense of wonder enhanced their ability to hear, to get in resonance with the existential in their meetings with patients and relatives, and to respond ethically. This ability was fostered through so-called Wonder Labs in which the notion of ‘phenomenon-led care’ evolved, which called for ‘slow thinking’ and ‘slow wondrous listening’. For the 10 nurses involved, it proved challenging to find the necessary serenity and space for this slow and wonder-based practice. This article critiques and examines, from a theoretical perspective, the kind of leadership that is needed to encourage this wonder-based approach to nursing, and it suggests a new type of leadership that is itself inspired by wonder and is guided by 10 tangible elements.
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41

Stroup, W. "A Natural Sense of Wonder: Connecting Kids with Nature through the Seasons." Interdisciplinary Studies in Literature and Environment 17, no. 2 (April 1, 2010): 454–56. http://dx.doi.org/10.1093/isle/isq026.

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42

Munns, Geoff. "A sense of wonder: pedagogies to engage students who live in poverty." International Journal of Inclusive Education 11, no. 3 (May 2007): 301–15. http://dx.doi.org/10.1080/13603110701237571.

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43

Newsum, H. E. "A Sense of Wonder: Samuel R. Delany, Race, Identity and Difference (review)." Research in African Literatures 37, no. 1 (2006): 153–54. http://dx.doi.org/10.1353/ral.2006.0029.

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44

Rutledge, Gregory E. "A Sense of Wonder: Samuel R. Delany, Race, Identity, and Difference (review)." MFS Modern Fiction Studies 53, no. 1 (2007): 214–18. http://dx.doi.org/10.1353/mfs.2007.0031.

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45

Schinkel, Anders. "Education as Mediation Between Child and World: The Role of Wonder." Studies in Philosophy and Education 39, no. 5 (October 18, 2019): 479–92. http://dx.doi.org/10.1007/s11217-019-09687-8.

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Abstract Education as a deliberate activity and purposive process necessarily involves mediation, in the sense that the educator mediates between the child and the world. This can take different forms: the educator may function as a guide who initiates children into particular practices and domains and their modes of thinking and perceiving; or act as a filter, selecting what of the world the child encounters and how; or meet the child as representative of the adult world. I look at these types of mediation (or aspects of the mediating role of the educator) at the hand of the work of John Dewey, Martin Buber, Hannah Arendt, and Richard Peters. The purpose of this paper is to explore the bearing that the mediating role of the educator—as interpreted by these authors—has on the role wonder may play in the educational process. I suggest that initiation highlights the familiarizing function of wonder, and is most readily associated with inquisitive wonder; representation draws attention to the defamiliarizing role of (in particular contemplative) wonder, as well as to its world-affirming role; and selection (the educator as ‘filter’) foregrounds the distinction between momentary and dispositional wonder.
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46

Dell, Katharine J. "Book Review: Reawakening a Sense of Wonder: William P. Brown, Wisdom’s Wonder: Character, Creation, and Crisis in the Bible’s Wisdom Literature." Expository Times 126, no. 10 (June 22, 2015): 506–7. http://dx.doi.org/10.1177/0014524615579979c.

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47

Willett, Cynthia. "Water and Wing Give Wonder: Trans-Species Cosmopolitanism." PhaenEx 8, no. 2 (December 26, 2013): 185. http://dx.doi.org/10.22329/p.v8i2.4092.

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An interspecies ethics flips the claim of human exceptionalism several times on its head. Here we consider not only our own species’s animality but also the sacred experiences discovered across a range of species. The essay begins with an excursion alongside wild baboons who, as witnessed by Barbara Smuts, display a sense of wonder before a river’s still pools of water. From there we travel up and down the vertical vector of spiritual experience. The disgusting and the ridiculous at the bottom end of this vector turn out to bear as much ethical relevance as elevated experiences of moral beauty and the sublime, for ourselves and other animals.
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48

Metzger, Paul Louis. "A Sense of Wonder in Art and Faith: An Interview with Makoto Fujimura." Cultural Encounters 11, no. 1 (December 1, 2015): 103–6. http://dx.doi.org/10.11630/1550-4891.11.01.103.

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49

Thomas, Sir John Meurig. "An Omnivorous Curiosity, a Sense of Wonder, and a Taste for the Spectacular." Angewandte Chemie International Edition 41, no. 12 (June 17, 2002): 2059. http://dx.doi.org/10.1002/1521-3773(20020617)41:12<2059::aid-anie2059>3.0.co;2-p.

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50

Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.

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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).
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