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1
Hookway, Christopher. "Affective States and Epistemic Immediacy." Metaphilosophy 34, no. 1‐2 (January 2003): 78–96. http://dx.doi.org/10.1111/1467-9973.00261.
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Franzén, Nils. "Evaluative Discourse and Affective States of Mind." Mind 129, no. 516 (October 1, 2019): 1095–126. http://dx.doi.org/10.1093/mind/fzz088.
Повний текст джерелаАнотація:
Abstract It is widely held within contemporary metaethics that there is a lack of linguistic support for evaluative expressivism. On the contrary, it seems that the predictions that expressivists make about evaluative discourse are not borne out. An instance of this is the so-called problem of missing Moorean infelicity. Expressivists maintain that evaluative statements express non-cognitive states of mind in a similar manner to how ordinary descriptive language expresses beliefs. Conjoining an ordinary assertion that p with the denial of being in the corresponding belief state famously gives rise to Moorean infelicity: (i) ?? It’s raining but I don’t believe that it’s raining. If expressivists are right, then conjoining evaluative statements with the denial of being in the relevant non-cognitive state of mind should give rise to similar infelicity. However, as several theorists have pointed out, this does not seem to be the case. Statements like the following are not infelicitous: (ii) Murder is wrong but I don’t disapprove of it. In this paper, I argue that evaluative statements express the kind of states that are attributed by ‘find’-constructions in English and that these states are non-cognitive in nature. This addresses the problem of missing Moorean infelicity and, more generally, goes to show that there are linguistic facts which support expressivism about evaluative discourse.
3
Mills, Dana. "The Emotional Mind: A Control Theory of Affective States." Philosophical Quarterly 71, no. 1 (May 19, 2020): 215–17. http://dx.doi.org/10.1093/pq/pqaa027.
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Megill, Jason, and Jon Cogburn. "EASY's GETTIN' HARDER ALL THE TIME: THE COMPUTATIONAL THEORY AND AFFECTIVE STATES." Ratio 18, no. 3 (September 2005): 306–16. http://dx.doi.org/10.1111/j.1467-9329.2005.00292.x.
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Paccacerqua, Cynthia M. "Gloria Anzaldúa's Affective Logic of Volverse Una." Hypatia 31, no. 2 (2016): 334–51. http://dx.doi.org/10.1111/hypa.12241.
Повний текст джерелаАнотація:
Although Gloria Anzaldúa's critical categories have steadily entered discussions in the field of philosophy, a lingering skepticism remains about her works’ ability to transcend the particularity of her lived experience. In an effort to respond to this attitude, I make Anzaldúa's corpus the center of philosophical analysis and posit that immanent to this work is a logic that lends it the unity of a critical philosophy that accounts for its concrete, multilayered character and shifting, creative force. I call this an “affective logic of volverse una.” Starting with the understanding of a situated modality of all subjectivity, Anzaldúa's work exhibits a logic of three moments distinguished by states of awareness. Each state of awareness is characterized by the generative degree of the subject's responses to its conditions: critical, individuating, and expansive. Led by her late concepts of conocimiento and nepantlera, I return to her earlier works and trace Anzaldúa's innovative exploration of undoing the oppressive condition of marginal subjectivities from “La Prieta” through Borderlands/La Frontera to her final published essay “now let us shift.” I find a liberatory schema of volverse una/becoming whole that is grounded in an active receptivity of sensibility and facilitated by affective technologies for transformation.
6
Knutson, Brian, Jeffrey Burgdorf, and Jaak Panksepp. "Ultrasonic vocalizations as indices of affective states in rats." Psychological Bulletin 128, no. 6 (2002): 961–77. http://dx.doi.org/10.1037/0033-2909.128.6.961.
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Dąbrowski, Andrzej. "Emotions in Philosophy. A Short Introduction." Studia Humana 5, no. 3 (September 1, 2016): 8–20. http://dx.doi.org/10.1515/sh-2016-0011.
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Abstract In recent decades, there has been a renewed attention to the emotions amongst scientists of different disciplines: psychology, psychiatry, neurobiology, cognitive science, computer science, sociology, economics, and many others. There are many research centers and scientific journals devoted to affective states already existing. However, studies of emotion have a very long history - especially in philosophy (anthropology, ethics, aesthetics, epistemology, and rhetoric). Philosophers first raised many important questions about emotions and their contribution to the discovery of the nature of emotions is very important. The aim of the article is the reconstruction of the views on emotions of particular thinkers in history of philosophy.
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Valenzuela, Pia. "Fredrickson on Flourishing through Positive Emotions and Aristotle’s Eudaimonia." Conatus 7, no. 2 (December 31, 2022): 37–61. http://dx.doi.org/10.12681/cjp.25202.
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Is it possible to be happy without virtues? At least for the kind of enduring human happiness Aristotle bears, virtues are required (NE, I). In addition to virtues, some prosperity is necessary for flourishing, like having friends and minimal external goods. Nowadays, we witness different approaches to happiness – well-being – focusing on mental states – i. e. affective – usually without reference to moral issues, concretely moral dispositions, or virtues. At the crossroads of Philosophy and Psychology, the present article discusses the connection of happiness – well-being – and affective states by presenting Fredrickson’s theory of positive emotions, which has been criticised as approaching only hedonic well-being and therefore overlooking its eudaimonic aspects. In her approach, there is no reference to the good life connected to the human good, as in Aristotle’s ethics. However, there is instead an understanding of becoming a benevolent, a better person as a necessary human aspiration.
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Karanika-Murray, Maria, Halley M. Pontes, Mark D. Griffiths, and Caroline Biron. "Sickness presenteeism determines job satisfaction via affective-motivational states." Social Science & Medicine 139 (August 2015): 100–106. http://dx.doi.org/10.1016/j.socscimed.2015.06.035.
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Krueger, Joel, and Lucy Osler. "Engineering Affect." Philosophical Topics 47, no. 2 (2019): 205–31. http://dx.doi.org/10.5840/philtopics201947223.
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Philosophical work exploring the relation between cognition and the Internet is now an active area of research. Some adopt an externalist framework, arguing that the Internet should be seen as environmental scaffolding that drives and shapes cognition. However, despite growing interest in this topic, little attention has been paid to how the Internet influences our affective life—our moods, our emotions, and our ability to regulate these and other feeling states. We argue that the Internet scaffolds not only cognition but also affect. Using various case studies, we consider some ways that we are increasingly dependent on our Internet-enabled “techno-social niches” to regulate the contours of our own affective life and participate in the affective lives of others. We argue further that, unlike many of the other environmental resources we use to regulate affect, the Internet has distinct properties that introduce new dimensions of complexity to these regulative processes. First, it is radically social in a way many of these other resources are not. Second, it is a radically distributed and decentralized resource; no one individual or agent is responsible for the Internet’s content or its affective impact on users. Accordingly, while the Internet can profoundly augment and enrich our affective life and deepen our connection with others, there is also a distinctive kind of affective precarity built into our online endeavors as well.
11
Eigen, Michael. "Affect Images and States." Journal of Humanistic Psychology 59, no. 5 (March 20, 2018): 714–19. http://dx.doi.org/10.1177/0022167818762529.
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This article provides an informal background for working with affective images and states as part of therapeutic movement. It emphasizes psychosis and psychotic elements in work more generally. Writers who form a background for this work include Freud, Jung, Elkin, Bion, Winnicott, Lacan, Bettelheim, Arieti, and my own explorations, ongoing nearly 60 years. Work with one individual is focused on with emphasis on self-hate and searing emotional pain. Our relationship grows over the years, with increasing value for both of us. An implicit sense of creativity plays a special role.
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Vendrell Ferran, Íngrid. "Emotions and Sentiments: Two Distinct Forms of Affective Intentionality." Phenomenology and Mind, no. 23 (2022): 20–34. http://dx.doi.org/10.17454/pam-2301.
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How to distinguish emotions such as envy, disgust, and shame from sentiments such as love, hate, and adoration? While the standard approach argues that emotions and sentiments differ in terms of their temporal structures (e.g., Ben-ze’ev, 2000; Deonna & Teroni, 2012), this paper sketches an alternative approach according to which each of these states exhibits a distinctive intentional structure. More precisely, this paper argues that emotions and sentiments exhibit distinct forms of affective intentionality. The paper begins by examining the temporal criteria of duration, etiology, and phenomenology widely employed to distinguish between both states. It demonstrates that none of them provides a clear-cut distinction between emotions and sentiments. Next, it presents the intentional approach as an alternative. To this end, it discusses what I call the axiological account (De Monticelli’s 2006; 2020), before introducing my version of the intentional approach according to which emotions and sentiments exhibit different forms of affective intentionality. The main findings are summarized in the conclusion.
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Goldstick, Daniel. "Beliefs, Desires and Moral Realism." Philosophy 81, no. 1 (January 2006): 153–60. http://dx.doi.org/10.1017/s0031819106000088.
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An argument against the claim that moral realism cannot be sustained because moral beliefs, being affective-conative states, cannot themselves be true or false. In fact moral claims can fail both in terms of a failure of the standard it expresses to be realised by a given agent and also in terms of whatever it commends to be good or bad, right or wrong, in actual fact.
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Fatima, Saba. "Muslim‐American Scripts." Hypatia 28, no. 2 (2013): 341–59. http://dx.doi.org/10.1111/hypa.12020.
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This paper argues that one of the most valuable insights that Muslim‐Americans ought to bring into the political arena is our affective response to the government of the United States' internal and foreign policies regarding Muslims. I posit the concept of empathy as one such response that ought to inform our foreign policy in a manner inclusive of Muslim‐Americans. The scope of our epistemic privilege encompasses the affective response that crosses borders of the nation‐state in virtue of our propinquity to the narratives of Muslims globally. Such an affective response is crucial to our selves remaining multiplicitous and whole. Furthermore, I argue that we ought to access and assess those aspects of our identity that make us subject to suspicions of disloyalty, because it is precisely those aspects that can inform our social and political discourse in a more morally adequate and responsive way.
15
Huang, Chiung-chih. "Language socialization of affect in Mandarin parent–child conversation." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 21, no. 4 (December 1, 2011): 593–618. http://dx.doi.org/10.1075/prag.21.4.05hua.
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This study aimed to investigate language socialization of affect in Mandarin parent-child interaction. Natural conversations between Mandarin-speaking two-year-olds and their parents were analyzed, focusing on the lexicon of affect words and the conversational interactions in which these words were used. The results showed that the children tended to use the type of affect words which encoded specific affective states, with the children as the primary experiencers. The parents, on the other hand, tended to use affect words not only to encode affective states but also to express evaluative characterizations. They often used affect words to negotiate with the children the appropriate affective responses to a variety of stimuli or to socialize the children’s behaviors into culturally approved patterns. In addition, it was found that the structure of conversational sequences served as a discourse-level resource for the socialization of affect. The findings were further discussed in relation to Clancy’s (1999) model of language socialization of affect.
16
Warmbier, Adriana. "Emotional Affectivity and the Question of Appraisal, Viewed in the Light of a Phenomenological Account of Pre-Reflective Affective Consciousness." Forum Philosophicum 27, no. 2 (December 27, 2022): 163–77. http://dx.doi.org/10.35765/forphil.2022.2702.10.
Повний текст джерелаАнотація:
The paper considers the problem of various different forms of pre‑cognitive affective appraisal and their role in the process of gaining self-knowledge. According to the phenomenological approach, if we are to understand our inner states (our emotional experiences), these cannot be extracted from the context within which they arise. Emotions not only refer to the inner states of the subject, but also to the outer world to which they are a form of response. Brentano, Husserl and Scheler claimed that emotions are directed towards values. It is to this essential feature of emotional experience that I would like to turn. I shall therefore re-examine Sartre’s views concerning affectivity (i.e. the capacity to reveal evaluatively significant qualities of one’s environment), as well as the dual-aspect theory of (reflective and non-reflective) consciousness. The main argument of this paper is that a plausible account of the essential role of affectivity in the emotions may be provided on the basis of a phenomenological theory of pre-reflective consciousness and its relation to reflexivity. I will focus on three different claims about pre-reflective (affective) consciousness. According to the first of these, a large part of cognition is of a prelinguistic (pre-reflective) nature; I argue that the evaluative content of emotion is not only conceptually determined, but may also take a non-conceptual form (as affective appraisal). The second claim refers to the notion of affect, which ought to be distinguished from (unintentional) bodily sensations. The third conceives of the relation between pre-reflective (affective) consciousness and reflective consciousness (propositional attitudes) as normative (rather than causal). I aim to demonstrate that a plausible view of emotional affectivity must appeal to a phenomenological account of the pre-reflective aspect of consciousness.
17
Mulhall, Stephen. "Can There be an Epistemology of Moods?" Royal Institute of Philosophy Supplement 41 (September 1996): 191–210. http://dx.doi.org/10.1017/s1358246100006111.
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By entitling her recent collection of essays on philosophy and literature Love's Knowledge, Martha Nussbaum signals her commitment to giving a positive answer to the question posed by the title of this paper. If love can deliver or lay claim to knowledge, then moods (the variety of affective states to which human nature is subject) must be thought of as having a cognitive significance, and so must not only permit but require the attentions of the epistemologist. As Nussbaum points out, such a conclusion runs counter to a central strand of thinking in both ancient and modern philosophy. The rational or cognitive side of human nature is often defined in contrast to its affective or emotional side, the latter being understood as having no role to play in the revelation of reality. On the contrary, where reason and the senses can combine to disclose the way things are, moods typically cloud that cognitive access by projecting a purely subjective colouration onto the world and leading us to attribute properties or qualities to it which have at best a purely personal and internal reality.
18
Gardner, Sebastian. "The Aesthetic Dimension of Passion." Royal Institute of Philosophy Supplement 85 (July 2019): 111–33. http://dx.doi.org/10.1017/s1358246118000711.
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AbstractThis paper is stimulated by and indebted to a study by Charles Altieri of the ways in which affect is present and articulated in art and literature, which, he argues, hold significance for the philosophy of emotion. I focus on Altieri's thesis that affective states may have aesthetic qualities and value. I pursue this notion first with reference to Nietzsche's attempt to recruit affect as a means of countering Schopenhauer's pessimism. I then attempt to show the coherence of the (on the face of it problematic) notion that passion may exhibit an aesthetic dimension, drawing on Richard Wollheim's account of certain ideas in psychoanalytic theory, for which I suggest precedents in the history of philosophy.
19
Cohen, Alix. "A Kantian Account of Emotions as Feelings1." Mind 129, no. 514 (April 22, 2019): 429–60. http://dx.doi.org/10.1093/mind/fzz018.
Повний текст джерелаАнотація:
Abstract The aim of this paper is to extract from Kant's writings an account of the nature of the emotions and their function – and to do so despite the fact that Kant neither uses the term ‘emotion’ nor offers a systematic treatment of it. Kant's position, as I interpret it, challenges the contemporary trends that define emotions in terms of other mental states and defines them instead first and foremost as ‘feelings’. Although Kant's views on the nature of feelings have drawn surprisingly little attention, I argue that the faculty of feeling has the distinct role of making us aware of the way our faculties relate to each other and to the world. As I show, feelings are affective appraisals of our activity, and as such they play an indispensable orientational function in the Kantian mind. After spelling out Kant's distinction between feeling and desire (§2), I turn to the distinction between feeling and cognition (§3) and show that while feelings are non-cognitive states, they have a form of derived-intentionality. §4 argues that what feelings are about, in this derived sense, is our relationship to ourselves and the world: they function as affective appraisals of the state of our agency. §5 shows that this function is necessary to the activity of the mind insofar as it is orientational. Finally, §6 discusses the examples of epistemic pleasure and moral contentment and argues that they manifest the conditions of cognitive and moral agency respectively.
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Oliver, Richard L., and Erin Anderson. "An Empirical Test of the Consequences of Behavior-and Outcome-Based Sales Control Systems." Journal of Marketing 58, no. 4 (October 1994): 53–67. http://dx.doi.org/10.1177/002224299405800405.
Повний текст джерелаАнотація:
In a previous volume of this journal, the authors presented a behavior versus outcome sales control continuum based on methods of monitoring, directing, evaluating, and compensating the salesperson's efforts and results. They empirically test their propositions about how control system perceptions influence salespeople on a diverse sample of sales representatives. They find that the predicted effects of control philosophy on affective and motivational states are generally supported whereas the effects on sales strategies or performance outcomes are not. Organizational culture differences are also observed.
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Castagnoli, Luca. "Philosophy." Greece and Rome 64, no. 2 (October 2017): 207–16. http://dx.doi.org/10.1017/s0017383517000134.
Повний текст джерелаАнотація:
As A. K. Cotton acknowledges at the beginning of her monograph Platonic Dialogue and the Education of the Reader, ‘the idea that a reader's relationship with Plato's text is analogous to that of the respondent with the discussion leader’ within the dialogue, and ‘that we engage in a dialogue with the text almost parallel to theirs’, ‘is almost a commonplace of Platonic criticism’ (4). But Cotton has the merit of articulating this commonplace much more clearly and precisely than is often done, and of asking how exactly the dialogue between interlocutors is supposed to affect the dialogue of the reader with the text, and what kind of reader response Plato is inviting. Not surprisingly, her starting point is Plato's notorious (written) concerns about written texts expressed in the Phaedrus: ‘writing cannot contain or convey knowledge’, and will give to the ‘receiver’ the mistaken perception that he or she has learned something – that is, has acquired knowledge – from reading (6–7). She claims that the Phaedrus also suggests, however, that a written text, in the right hands, ‘may have a special role to play in awakening the soul of its receiver towards knowledge’ (17). I have no doubt that Plato thought as much, but Cotton's reference to the language of hupomnēmata at 276d3, and to the way in which sensible images act as hupomnēmata for the recollection of the Forms earlier in the dialogue, fails to support her case: Socrates remarks in that passage that writings can serve only as ‘reminders’ for their authors (16). The book's central thesis is that the way in which writing can awaken the reader's soul ‘towards knowledge’ is not by pointing the reader, however indirectly, implicitly, non-dogmatically, or even ironically, towards the right views, but by developing the reader/learner's ‘ability to engage in a certain way’ in dialectical inquiry (26). The familiar developments between ‘early’, ‘middle’, and ‘late’ dialogues are thus accepted but seen as part of a single coherent educational project towards the reader's/learner's full development of what Cotton calls ‘dialectical virtue’. Plato's reader is invited to treat the characterization of the interlocutors within the dialogues, and the description of their dialectical behaviour, ‘as a commentary on responses appropriate and inappropriate in the reader’ (28). Cotton's programme, clearly sketched in Chapter 1, is ambitious and sophisticated, and is carried out with impressive ingenuity in the following six chapters (the eighth and final chapter, besides summarizing some of the book's conclusions, introduces a notion of ‘civic virtue’ which does not appear to be sufficiently grounded on the analyses in the rest of the book). An especially instructive aspect of her inquiry is the attention paid to the ‘affective’ dimension of the interlocutor's and reader's responses: through the representation of the interlocutors in his written dialogues, and the labours to which he submits us as readers, Plato teaches us that ‘the learner's engagement must be cognitive-affective in character; and it involves a range of specific experiences, including discomfort, frustration, anger, confusion, disbelief, and a desire to flee’ (263). Perhaps because of her belief that what the Platonic dialogues are about is not philosophical views or doctrines but a process of education in ‘dialectical virtue’, Cotton has remarkably little to say concerning the psychological and epistemological underpinnings of the views on, and methods of, education which she attributes to Plato. The Cave allegory in the Republic, which is unsurprisingly adopted as an instructive image of Plato's insights on learning and educational development in Chapter 2, is discussed without any reference to the various cognitive stages which the phases of the ascent in and outside the Cave are meant to represent. Two central features of Plato's conception of learning identified by Cotton – the individual learner's own efforts and participation, and the necessity of some trigger to catalyse the learning process (263) – are not connected, as one might well have expected, to the ‘theory of recollection’ or the related imagery of psychic pregnancy or Socratic midwifery. Even Cotton's laudable stress on the ‘affective’ aspects of the learning process could have been helpfully complemented by some consideration of Platonic moral psychology. Despite these reservations, and the unavoidable limitations and oversimplifications involved in any attempt to characterize Plato's corpus as one single, unified project, I believe that readers with an interest in Platonic writing and method will benefit greatly from Cotton's insightful inquiry.
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Shevlin, Henry. "Which Animals Matter?" Philosophical Topics 48, no. 1 (2020): 177–200. http://dx.doi.org/10.5840/philtopics20204819.
Повний текст джерелаАнотація:
Most people will grant that we bear special moral obligations toward at least some nonhuman animals that we do not bear toward inanimate objects like stones, mountains, or works of art (however priceless). These moral obligations are plausibly grounded in the fact that many if not all nonhuman animals share important psychological states and capacities with us, such as consciousness, suffering, and goal-directed behavior. But which of these states and capacities are really critical for a creature’s possessing moral status, and how can we determine which animals do in fact have them? In this paper, I examine three main approaches to answering these questions. First are what I term consciousness-based approaches that tackles these questions by first asking which animals are conscious. Second are affective-state approaches that focus on identifying behavioural and physiological signatures of states like pain, fear, and stress. Finally, I consider what I call preference-based approaches whose focus is on the question of which organisms have robust motivational states. I examine the prospects and challenges—both theoretical and empirical—faced by these seemingly contrasting methodologies. I go on to suggest that there are reasons why, despite challenges, we should be robustly committed to the project of identifying psychological grounds of moral status. I conclude by suggesting we should also take seriously the idea of pluralism about moral status, according to which each of these approaches might be capable of providing independent grounds for moral consideration.
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Marraffa, Massimo, and Cristina Meini. "Forms of vitality revisited: The construction of an affective bodily self." Theory & Psychology 29, no. 1 (February 2019): 27–45. http://dx.doi.org/10.1177/0959354318822175.
Повний текст джерелаАнотація:
This article outlines a socio-constructivist view of the ontogeny of an early form of psychological self-consciousness: an affective bodily self-consciousness. In so doing, it aims at contributing to a larger anti-Cartesian agenda, which rejects the claim of the primary nature of the knowledge of one’s own mental states. This will be pursued by seeking a synthesis of what may at first appear as a motley assortment of materials: the social biofeedback theory of parental affect-mirroring proposed by György Gergely and John S. Watson, Daniel Stern’s notion of forms of vitality, and Antonio Damasio’s concept of background feelings.
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Franklin, Cynthia G. "Eichmann and His Ghosts: Affective States and the Unstable Status of the Human." Cultural Critique 88, no. 1 (September 2014): 79–124. http://dx.doi.org/10.1353/cul.2014.a559314.
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Lloyd, S. A. "By Force or Wiles: Women in the Hobbesian Hunt for Allies and Authority." Hobbes Studies 33, no. 1 (March 18, 2020): 5–28. http://dx.doi.org/10.1163/18750257-bja10005.
Повний текст джерелаАнотація:
The article investigates whether Hobbes’s political theory gives us reason to expect the systematic subordination of women. It argues that who dominates whom is a matter of victory in the quest to pull allies into ordered alliances. The primary means of gaining allies—force and wiles—depend on both skill-fitness and affective fitness. The analyses suggest that it is sex-linked and gender-linked differences in affective fitness—particularly in the intensity of men’s desire to use religious wiles—that most plausibly explain the subjection of women, both across the spectrum of states of nature and within civil societies. Although Hobbes’s political theory enables us to make sense of how it happened, there is nothing in that theory that either necessitates or should cause us to expect the systematic subordination of women.
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BRAUDE, HILLEL, and JONATHAN KIMMELMAN. "THE ETHICS OF MANAGING AFFECTIVE AND EMOTIONAL STATES TO IMPROVE INFORMED CONSENT: AUTONOMY, COMPREHENSION, AND VOLUNTARINESS." Bioethics 26, no. 3 (October 6, 2010): 149–56. http://dx.doi.org/10.1111/j.1467-8519.2010.01838.x.
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Reginster, Bernard. "Morality and the Affects." Journal of Nietzsche Studies 52, no. 2 (November 1, 2021): 185–208. http://dx.doi.org/10.5325/jnietstud.52.2.0185.
Повний текст джерелаАнотація:
Abstract In this article, I examine Nietzsche's famous claim that moralities are a “sign-language” or “symptomatology” of the affective states of moral agents. I sketch out the sentimentalist interpretation of this claim, which has become prevalent in the scholarly literature, and argue that it cannot be correct. The relation it posits between values and the affects that explain them displays certain distinctive characteristics—noncontingency, expressive transparency, and specificity—which the relation between affects and values Nietzsche envisages in the examples that illustrate his claim ostensibly lacks. I argue that the relation between affects and values is better understood as functional, rather than expressive: he explains moral judgments by showing how they serve certain emotional needs of the agent. Thus, Nietzsche's claim is better understood as articulating a kind of sentimental pragmatism. I conclude with some brief thoughts on the relation between this pragmatism and sentimentalism.
28
Bortolan, Anna. "Affectivity and the distinction between minimal and narrative self." Continental Philosophy Review 53, no. 1 (November 30, 2019): 67–84. http://dx.doi.org/10.1007/s11007-019-09471-y.
Повний текст джерелаАнотація:
AbstractIn the contemporary phenomenological literature it has been argued that it is possible to distinguish between two forms of selfhood: the “minimal” and “narrative” self. This paper discusses a claim which is central to this account, namely that the minimal and narrative self complement each other but are fundamentally distinct dimensions. In particular, I challenge the idea that while the presence of a minimal self is a condition of possibility for the emergence of a narrative self, the dynamics which characterise narrative selfhood do not have a structuring effect on minimal self-experience. I do so by drawing on both classical and contemporary phenomenological literature to show that at least certain forms of affective experience are complex phenomena in which minimal and narrative forms of selfhood are deeply entwined. More specifically, I claim that, due to their evaluative character, intentional and non-intentional affective states convey a pre-reflective experience of constitutive aspects of the narrative self. This enables me to argue that minimal and narrative selfhood are phenomenologically inextricable.
29
Harmon-Jones, Eddie, Philip A. Gable, and Tom F. Price. "Toward an understanding of the influence of affective states on attentional tuning: Comment on Friedman and Förster (2010)." Psychological Bulletin 137, no. 3 (2011): 508–12. http://dx.doi.org/10.1037/a0022744.
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Walton, Saige. "Poetic Objects: Bachelardian Reverie, Reverberation and Repose in Claire Denis' 35 Shots of Rum." Film-Philosophy 27, no. 1 (February 2023): 7–28. http://dx.doi.org/10.3366/film.2023.0214.
Повний текст джерелаАнотація:
This article draws on the interrelated concepts of reverie and repose in Gaston Bachelard's philosophy to approach Claire Denis' poetic foregrounding of objects in 35 Shots of Rum ( 35 Rhums, 2008). Connecting Bachelard's work on time to his later studies of the imagination, I demonstrate how the poetic time of reverie and repose are essential to Bachelard's thinking. Focusing on three especially charged objects (trains, rice cookers and lanterns), I argue for reverie and repose as being embedded into the rhythmic structure, affective organisation and form of Denis' film. Contextualising Bachelard's later thinking in relation to Eugène Minkowski, I maintain that Denis' objects reverberate (both formally and sensuously). In 35 Shots of Rum, Denis' poetic objects and her evocation of different in-between states parallels Bachelard's own materialist thinking on the imagination, reverie and repose.
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Branch, Jordan. "How should states be shaped? Contiguity, compactness, and territorial rights." International Theory 8, no. 1 (December 7, 2015): 1–28. http://dx.doi.org/10.1017/s1752971915000214.
Повний текст джерелаАнотація:
This article examines the role of spatial shape in the justification, practice, and study of territorial claims, focusing in particular on the concepts of contiguity and compactness. A territory is contiguous if all parts are connected to all other parts, and a territory is compact if all its parts are closely joined or densely packed spatially. Shaping territories to be contiguous and compact is often implicitly taken to be a worthwhile goal, in both empirical and normative assessments of territorial claims. This article focuses directly on these two concepts, taking a novel approach to the study of territory by raising questions about these foundational, but often unexamined, background assumptions. Interrogating territorial shape thus provides a useful means of examining arguments about the justice or legitimacy of the territorial rights attributed to states or peoples. The contingent origins of the concepts of contiguity and compactness suggest that evaluations of territorial shape have sometimes been based on an implicit affective ‘feel’ or emotional reaction as much as on logical or empirical argument. This conclusion allows us to rethink some of our unstated assumptions about the shapes of states and other political territories, and thus to reconsider the justice or legitimacy attributed to those claims.
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Sertdemir, İlknur. "Intuitive Learning in Moral Awareness. Cognitive-Affective Processes in Mencius’ Innatist Theory." Academicus International Scientific Journal 25 (January 2022): 235–54. http://dx.doi.org/10.7336/academicus.2022.25.15.
Повний текст джерелаАнотація:
Mencius, referred to as second sage in Chinese philosophy history, grounds his theory about original goodness of human nature on psychological components by bringing in something new down ancient ages. Including the principles of virtuous action associated with Confucius to his doctrine, but by composing them along psychosocial development, he theorizes utterly out of the ordinary that makes all the difference to the school. In his argument stated a positive opinion, he explains the method of forming individuals’ moral awareness by means of inseparable integrity of feelings and thoughts, saying human being are born innately good. According to Mencius, heart-mind correlation is the motivational complement of inner incentives. Knowledge and virtue, which are extensions of inborn goodness, comprehended intuitively; then affective motives respond to circumstance, what is learned transmits to cognitive process and eventually behavior emerges. Comparing during the years of Warring State period he lived, in western geography Aristotle, who is one of the pioneers of Greek philosophy, argues deductive and inductive methods in mental activity. On the other hand, Mencius uses analogical reasoning throughout his self-titled work. This essay is an attempt to assert that most postulates of developmental theories, which have been considered an integral part of modern psychology, begin with Mencius in early era. Secondly, this study also aims to discuss the main paradigm of Mencius across emotivist-rationalist opposition, which keeps emotion above thought as well as reason above emotion.
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Steinberg, Holger, and Peter Schönknecht. "Goethe: A bipolar personality? Periodicity of affective states in Johann Wolfgang von Goethe as reflected by Paul Julius Möbius." Journal of Medical Biography 28, no. 3 (January 26, 2018): 174–80. http://dx.doi.org/10.1177/0967772017743880.
Повний текст джерелаАнотація:
This paper aims to investigate the character and etiological basis of German poet Johann Wolfgang von Goethe’s mental disorder. From 1898, German neuropsychiatrist Paul Julius Möbius developed the hypothesis that Goethe’s work provided several hints for the notion that the German poet suffered from a distinct bipolar disorder. The paper investigates Möbius’s psychopathographic study on Goethe and his hypothesis of a mood periodicity in Goethe against the mirror of modern concepts. Möbius came to the conclusion that Goethe’s illness was bipolar in character and became visible at intervals of seven years and lasted for about two years. The majority of Möbius’s contemporary psychiatric colleagues (Emil Kraepelin, Max Isserlin, Ernst Kretschmer, Josef Breuer) supported this view which has still not been convincingly challenged. In present-day terms, Möbius’s hypothesis can be best mirrored as a subclinical foundation of mood disorder. Furthermore, with his extensive study, Möbius disproved the common notion that Goethe had suffered from an illness as the result of a syphilitic infection.
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Losoncz, Mark. "A critical account of the concept of de-objectified hatred." Filozofija i drustvo 32, no. 3 (2021): 369–76. http://dx.doi.org/10.2298/fid2103369l.
Повний текст джерелаАнотація:
This paper looks at Thomas Szanto?s theory of hatred that suggests that hatred has an indeterminate affective focus and that it derives its intensity from the commitment to the attitude itself. Contrary to Szanto?s theses, this paper claims that the hated properties are not necessarily fuzzy. On the contrary, in many cases we can clearly reconstruct the quasi-rational genesis of hatred, by relying on the deep structures behind the social dynamics (as demonstrated by the example of anti-Semitism). Furthermore, the paper states that even though in certain cases hatred is a truly empty of content, these cases are marginal in comparison to other, more important forms of hatred.
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Sticchi, Francesco. "Beyond the Individual Body." Projections 14, no. 1 (March 1, 2020): 18–36. http://dx.doi.org/10.3167/proj.2020.140103.
Повний текст джерелаАнотація:
AbstractSince the emergence of embodied cognitive theories, there has been an ever-growing interest in the application of these theories to media studies, generating a large number of analyses focusing on the affective and intellectual features of viewers’ participation. The body of the viewer has become the central object of study for film and media scholars, who examine the conceptual physicality of the viewing experience by associating body states with parallel intellectual and moral constructions. In this article, I contribute to the study of embodied cognition and cinema by drawing upon Baruch Spinoza's philosophy, especially from his process-based notion of the body. I will put this ecological and dynamic concept of the body in connection with recent studies on enactive cognition, and define a radical enactivist approach to be applied in the discussion of the experiential dynamics of Lynne Ramsay's You Were Never Really Here.
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Su, Jiafan. "Community Language Learning and Learner Anxiety." Frontiers in Humanities and Social Sciences 2, no. 8 (August 20, 2022): 1–4. http://dx.doi.org/10.54691/fhss.v2i8.1650.
Повний текст джерелаАнотація:
Community Language Learning, formed in the 1970s and 1980s, is considered to represent the Affective-Humanistic Approach, which emphasizes a holistic view of education and focuses on both cognition and emotion. The teaching philosophy of security and anxiety relief advocated by it is still an important guide for foreign language teaching today. This paper first introduces the philosophy of the community language learning, the linguistic view of learning and classroom teaching sessions, second analyzes the emotional anxiety experienced by learners in the five developmental stages of language learning, and finally analyzes how the community language learning can make language learning more enjoyable and productive by alleviating learners' anxiety through teachers' creation of a safe learning environment, group support and cohesion, and reflection activities.
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Head, Naomi. "Sentimental politics or structural injustice? The ambivalence of emotions for political responsibility." International Theory 12, no. 3 (May 8, 2020): 337–57. http://dx.doi.org/10.1017/s175297192000007x.
Повний текст джерелаАнотація:
AbstractStories and representations of suffering are frequently central to attempts to arouse our emotions and initiate political action. Yet, the evocation of emotion and, in particular, empathy, remains politically ambivalent. It does not necessarily lead to the acknowledgement of political responsibility or to actions to address the historically-constituted roots of contemporary structural injustices. Moving beyond the legal, moral, and institutional boundaries of political responsibility, this article argues for greater recognition of its affective dimensions. In particular, it differentiates between a sentimental politics and testimonial empathy to better understand the affective dynamics of political responsibility. While the former finds close company with pity and a lack of acknowledged political responsibility, the latter offers an ethical–political orientation towards radical reflexivity and social transformation, situating experiences of injustice within wider networks of power, privilege, and agency. Drawing on the work of feminist, cultural, and social theorists, the article offers a critical conceptualisation of testimonial empathy and its limits. The article illustrates the insights offered by re-thinking political responsibility in terms of testimonial empathy through a close reading of a historical account of structural injustice – slavery in the United States – as written in Harriet A. Jacobs’ 1861 slave narrative.
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Nenadyshchuk, Eugene. "From Bodily Ontology to the Ethics of Nonviolence: the Role of Vulnerability as Interdependence in J. Butler’s Ethical-Political Thought." Sotsiologicheskoe Obozrenie / Russian Sociological Review 23, no. 1 (2024): 279–301. http://dx.doi.org/10.17323/1728-192x-2024-1-279-301.
Повний текст джерелаАнотація:
In the first decades of the XXI century, the problem of vulnerability has become the subject of social sciences, including social and political theory in connection with the “affective turn” and the growth of social, political and economic instability. Representatives of feminist moral and political philosophy, revealing vulnerability as a universal and fundamental human trait, have played a significant role in its comprehension. The article explicates the concept of vulnerability as an ontological state of interdependence in the bodily ontology proposed by American philosopher Judith Butler and critically analyzes the relevance of deducing ethical and political obligations from this ontology. To solve this problem, the method of conceptual analysis is used, which allows to reveal the conceptual content of the key categories of Butler’s bodily ontology. The first part of the article is devoted to the consideration of Butler’s relational bodily ontology and its connection with the ethical and political reflections of the philosopher, for which two levels are distinguished: ontological and social. The second part analyzes three key categories of Butler’s proposed ontology: interdependence, vulnerability and precariousness. The application of these concepts in the philosopher’s criticism of liberal ideas about the subject as an autonomous, sovereign and independent individual is described. Finally, the third part analyzes Butler’s arguments on the justification of the ethics of nonviolence through an appeal to states of vulnerability and interdependence. Based on the analysis, the author comes to the conclusion that the ethics of nonviolence for Butler is a means of problematizing these ontological states in order to support political egalitarianism and refute liberal views about man as an individual; The bodily ontology developed by Butler can become a successful theoretical tool both for the criticism of established ideas about social subjectivity and for the study of the fundamental foundations of the existence of society, which remain invisible from the standpoint of individualistic views on man.
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Zaitsev, Dmitry V. "Towards Protolanguage." Epistemology & Philosophy of Science 58, no. 1 (2021): 94–111. http://dx.doi.org/10.5840/eps202158112.
Повний текст джерелаАнотація:
In this paper, I attempt to offer a general outline of my views on the origin and evolution of language. I do not pretend in any way to a completely new conception of language evolution. It seems to me that all the most important and productive hypotheses about the origin of language have already been made before, and it is only a matter of putting the pieces of the puzzle together correctly. As far as I can see it, the evolution of language is directly related to the embedded and embodied emotional types, which served as the basis for the subsequent categorization of perceived objects, and thus laid the ground for the formation of first an internal language (of thought), and then an external verbal language. Consistent with this, the paper is organized as follows. In the Introduction I briefly describe the problem I am facing in this article and outline a plan for solving it. Next section comprises a survey of relevant empirical findings related primarily to the processing and understanding of abstract terms and concepts. In my view, it supports the idea of the close connection of abstract terms proceeding, and thus language comprehension, with emotional states. The third section provides relevant theoretical considerations of the relationship between emotions, cognition, and language. Consistently considering various theories of emotions and concepts of language formation, I pay attention to the connection between affective states and language as a sign system. In the fourth section, my views are presented directly. In so doing, I illustrate my approach with a telling example that shows how, in the course of evolution, embedded and embodied emotional responses and reactions could become the building blocks first for the internal language of thought, and then for the external natural language.
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Crowe, Ben. "Fichte, Eberhard, and the Psychology of Religion." Harvard Theological Review 104, no. 1 (December 23, 2010): 93–110. http://dx.doi.org/10.1017/s0017816011000071.
Повний текст джерелаАнотація:
In marked contrast to much of twentieth-century psychology and philosophy, prevailing accounts of affect, emotion, and sentiment in the eighteenth century took these phenomena to be rational and, to a certain extent, cognitive.1 Because of a combination of disciplinary diffusion and general lack of physicalist assumptions, accounts of affectivity in the eighteenth century also tended to be quite flexible and nuanced. This is particularly true of an influential stream of Anglo-Scottish and German thought on morality, aesthetics, and the philosophy of religion. Following Shaftesbury, many of the most prominent philosophers of the century regarded affective states and processes as playing a crucial role in accounts of value. In most cases, this tendency was combined with a sort of anti-rationalism, that is, with a tendency to minimize the role of reason in everything from common sense perceptual knowledge to religious belief. Hutcheson's moral sense theory and his well-known and influential criticisms of moral rationalism exemplify this trend.2 It is perhaps more pronounced in Lord Kames, who followed the lead of Shaftesbury and Hutcheson in aesthetics, moral theory, philosophy of religion, anthropology, and history.3 In Germany, this stream of thought was quite well-received by philosophers both inside and outside the dominant Wolffian tradition.4 Particularly important and influential in this respect were Johann Georg Hamann, who drew upon Hutcheson, Hume, and the “Common Sense” school to defend a conception of faith as “sentiment (Empfindung),” and Johann Gottfried Herder, a polymath and philosophical pioneer whose work in psychology, anthropology, history, aesthetics, biblical criticism, and theology consistently stresses the fundamental role of passion, affect, and sensibility in every aspect of human culture.5
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Domínguez, Giazú Enciso, Joan Pujol, Johanna F. Motzkau, and Miroslav Popper. "Suspended transitions and affective orderings: From troubled monogamy to liminal polyamory." Theory & Psychology 27, no. 2 (April 2017): 183–97. http://dx.doi.org/10.1177/0959354317700289.
Повний текст джерелаАнотація:
While monogamy is the norm for romantic and intimate relationships in contemporary western societies, having other sexual and affective interactions alongside a monogamous relationship is a common practice. Instead of a unilateral and/or covert non-monogamy, polyamory promises a consensual, ethical, and responsible non-monogamy. The personal transformation of normative cultural frameworks is fundamental to the experience of “becoming polyamorous.” This article explores such occasions using the notion of liminality in order to illustrate the phenomenon of “liminal hotspots.” Focusing on a specific and exemplary case describing the first stages of a polyamorous relationship, the paper explores the reordering of social formations involved. In this case, “becoming polyamorous” is expressed through a process of suspended transition where categories can be described as both/and monogamous/polyamorous and neither/nor monogamous/polyamorous.
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Kossak, Mitchell. "Editorial." Journal of Applied Arts & Health 13, no. 1 (March 1, 2022): 3–9. http://dx.doi.org/10.1386/jaah_00098_2.
Повний текст джерелаАнотація:
During the COVID-19 pandemic many artists, researchers and academics have continued their vital work in applied arts and health. In this time of challenge, the loss of embodied connection with others has led many to feel overwhelmed, filled with anxiety, fear and overall disconnection. This collective resonance can be similar to what occurs when one is exposed to traumatic events, including fight, flight or freeze responses. Recent research points to the positive effects of rhythmic activities, that the arts provide, to address these reactions and re-regulate the nervous system. Many of the articles in this issue demonstrate how the arts have been utilized towards addressing the loss of embodied rhythmic affective states, sharing of deep emotional states, providing a path towards health and well-being. These research articles and ‘Notes from the Field’ illustrate once again the power of the arts to resonate and bring individuals and communities together.
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Reyes Molina, Sebastián A. "Judicial Discretion as a Result of Systemic Indeterminacy." Canadian Journal of Law & Jurisprudence 33, no. 2 (June 9, 2020): 369–95. http://dx.doi.org/10.1017/cjlj.2020.7.
Повний текст джерелаАнотація:
The topic of ‘judicial discretion’ has been at the center of the debate on legal interpretation in the philosophy of law.1 In a general sense, ‘discretion’ here refers to the exercise of a judgment by a decision-maker due to the lack of legal constraints affecting one’s ability to decide a case. The most fundamental question on this topic is ‘do judges have discretion when interpreting the law?’ There are three kinds of answers to this query. One kind of answer states that judges never have discretion.2 Another kind of answer states that judges always have discretion in interpretation.3 The third kind of answer states that judges sometimes have discretion when interpreting the law, and sometimes they do not.4
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Smith, Michael. "What History is good for: Service-learning and studying the past." Learning and Teaching 2, no. 3 (December 1, 2009): 50–73. http://dx.doi.org/10.3167/latiss.2009.020304.
Повний текст джерелаАнотація:
Many disciplines in the social sciences and humanities can offer profound insights into what it means to be human. History, however, encompasses the totality of human experience: economics, politics, philosophy, art, ethics, sociology, science - all of it becomes part of history eventually. Therefore, the opportunities for incorporating service-learning (carefully integrating community service with academic inquiry and reflecting on insights derived from such integration) into history courses abound. Many historians have taken advantage of this opportunity. Few historians have undertaken a scholarly investigation of the learning taking place in their service-learning courses, however. Indeed, despite the fact that the reflective process so central to service-learning lends itself remarkably well to the scholarship of teaching and learning (it generates very rich data on both the affective and content-based learning students are experiencing), there has been little published SoTL research from any discipline about service-learning. Drawing on qualitative evidence from an honours course comprised of 16 students at a private liberal arts college in the northeastern United States, I argue that not only does service-learning in history lead to more active citizenship, but that it also leads to deeper appreciation of an historical perspective as a key ingredient for being an engaged citizen.
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Yadav, Priyanka, and Anil Kumar Sharma. "Financial inclusion in India: an application of TOPSIS." Humanomics 32, no. 3 (August 8, 2016): 328–51. http://dx.doi.org/10.1108/h-09-2015-0061.
Повний текст джерелаАнотація:
Purpose The purpose of this paper is to combine the critical parameters used to study financial inclusion into a composite index. The idea is to rank Indian states and union territories (UTs) on the basis of this index, determine change in ranks during 2011 to 2014 and identify factors affecting high/low scores on the index. Design/methodology/approach Data for the study were collected from secondary sources published by Reserve Bank of India (RBI) and Central Statistical Organization. Applying technique of order preference by similarity to ideal solution (TOPSIS), a composite multi-dimensional index of financial inclusion (IFI) has been built by using three broad parameters of penetration, availability and usage of banking services. Factors significantly influencing scores of states/UTs on IFI were identified using multiple regression analysis. Findings The value of financial inclusion for India on composite IFI has increased by 0.045 points during the study period. Share of agriculture to state gross domestic product, literacy ratio, population density, infrastructure development and farmer suicides are significant factors affecting financial inclusion. Practical implications The multi-dimensional IFI is a useful tool to measure financial inclusion using several parameters for various states/regions. The index can also be used to compare the performance of states/regions over same/different periods. Originality/value This paper is unique in its attempt to construct multi-dimensional IFI for Indian states/UTs by applying TOPSIS. It will prove useful for future researchers by combining several aspects of financial inclusion into single index.
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Barcaru, Victoria. "Cognitive Aspects and Means of Manifesting the Emotional Entity within the Appreciative Paradigm." Intertext, no. 1(59) (July 2022): 28–37. http://dx.doi.org/10.54481/intertext.2022.1.04.
Повний текст джерелаАнотація:
In conjunction with the development of interdisciplinary studies in linguistics (language philosophy, psychology, psycholinguistics, neurolinguistics, etc.), scientists have undertaken multiple research directions, aimed at elucidating various aspects related to the interaction between language and ontic reality. The increasingly obvious role of the anthropocentric paradigm has directed modern linguistics beyond the multitude of disciplines related to linguistics, to completely new avenues of research. In the modern literature it is issued the idea that any statement can contain both the basic aspect, which is the logical-objective, and the emotional-appreciative; in other words, the logical content transmits certain information, while the emotional-appreciative one highlights the position of the speaking subject towards the received information. The amazing variety of linguistic means capable of externalizing a wide range of affective states belong to a multidimensional paradigm at the lexical, morphological, syntactic, stylistic level, etc. , thus favoring sound arguments for consolidating the pan-emotional theory, according to which every expresses word in a language carries an emotional connotation. A pragmatic investigation of the subject matter analyzes what concerns the individual imaginary world of individuals based on their own experiences and perceptions, rather than real world phenomena. In the present approach, we set out to analyze the emotional reactions generated by psycho-emotional states. Such a reaction would be, in our opinion, explicit or implicit, the emotional reply, related to the notion of appreciation as a component of the modal system expressed in speech. Based on modern research, the subjective attitude of individuals is examined in direct connection with the practice of speech, as an inherent part of it.
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Corm, Georges. "The crisis of Arab states, ethics and citizenship." Philosophy & Social Criticism 42, no. 4-5 (January 26, 2016): 357–62. http://dx.doi.org/10.1177/0191453715625523.
Повний текст джерелаАнотація:
The present article constitutes an attempt to analyse the historical causes of the present crisis affecting the Arab world and the failure to build modern states in this region. It has to be noticed that from the three main ethnic groups constituting the pillars of the Middle East, i.e. the Persians, the Arabs and the Turks, the Arab failure and the generalization of violence in Arab societies and between Arab states is to be adequately analysed in order to be able to contribute to peace, reform and a dignified life for Arab citizens. Different historical factors are identified in the article, some of them internal to Arab societies, but inextricably linked to massive foreign interferences in the region. The last of these interferences are linked to the instrumentalization of religion in the last period of the cold war in order to stop the extension of Soviet and communist influence in the Arab and Muslim world. Since then, this use of religion for political purpose in the conflicts about supremacy in the region has destroyed ethics and citizenship and given rise to generalized violence and acts of terrorism, in addition to other economic and social factors that are identified in the article.
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Sudershan, Suvij. "“What did I Eat?”: Misrecognition and the Neocolonial Picaresque in Ousmane Sembène’s Mandabi and Mrinal Sen’s Interview." Cultural Critique 123, no. 1 (March 2024): 129–62. http://dx.doi.org/10.1353/cul.2024.a919744.
Повний текст джерелаАнотація:
Abstract: While the international reach and political energy of the Third Cinema movement is widely acknowledged, its aesthetic modes and forms have received less attention. This essay hopes to provide such an understanding through a comparative analysis of two Third Cinema films—Mrinal Sen’s Interview (1971) and Ousmane Sembène’s Mandabi (1968). Using the category of the picaresque, the essay examines how neocolonial domination informs the postcolonial atmosphere in the two aforementioned works. It reflects on the economic and political aspects of Indian and Senegalese independence and then studies how the two films engage with their respective sovereign states and their colonial pasts within the affective realm of “cruel optimism.” Through an analysis of characterization, cinematography, and narrative arrangement, this essay unearths an array of similarities between these works, indicating a larger formal constellation through which Third Cinema works produced political meaning for their audiences.
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Isnaini, Muhammad. "Pendidikan Islam Sebagai Grand Design Pendidikan Karakter." Al-Riwayah : Jurnal Kependidikan 7, no. 1 (April 1, 2015): 141–59. http://dx.doi.org/10.47945/al-riwayah.v7i1.93.
Повний текст джерелаАнотація:
Character education is a positive offer in the eradication of moral crises which particularly emerged in our students. Therefore, the internalization of values of character education in the educational institution is a must. As an Islamic education institution in Indonesia, the existence of Boarding school is considered to be able to develop values of character education which may be done through formal or non-formal curriculum. This is so because since its early existence, Boarding school has delineated its distinctive feature which is different from the other common types of education. Here, the implementation of character values have been integrated (within large portion) in the religious subjects. Character education, at least in the discourse, still a potent tool in addressing the arious issues that whack this nation. Not only in Indonesia, even in developed countries such as the United States, Germany, Japan, and, still rely on character education as a mainstay of kick to overcome various moral issues at hand. Character education became very warm issue in the education scene in Indonesia due to the rampant cases of moral that afflicts this nation, ranging from scenes in high State institutions, educational nstitutions until those cases that occur in the streets. The cases allegedly due to the failure of education that has lasted until today. Criticisms of the educational world tends to be mechanical, cognitive aspects than prefer the affective and psychomotor, and a series of spicy criticism more have graced the writings of educational expert. In order to respond to these concerns, the Government now, through the Ministry of education and culture and supported by the Ministry of Religion, raised character education agenda as the national education agenda. Sayang sayang thousand, until now there has been no clear concept of philosophy as well as on the technical implementation. This paper will offer solutions to various problems in philosophy as well as the implementation of character education. The author of the theme of humanist-religious is one of spirits in character education. The reason is that to improve the character of a nation, certainly could not depart from values which do not come from the nation itself. Humanist-religious is a character that belongs to the people of Indonesia so that character education is applied in this country inevitably had to depart from this character. After discussing the philosophy of character education from the perspective of humanist-religious, the author offers some alternatives that are related to the stages of education, learning methods, as well as the position of teachers in character education
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Morosini, Marilia, Patricia Somers, Arinda Rodriguez, and Janet Solis Rodriguez. "Internationalization in U.S. universities: history, philosophy, practice, and future." Educação 40, no. 3 (December 31, 2017): 305. http://dx.doi.org/10.15448/1981-2582.2017.3.28970.
Повний текст джерелаАнотація:
In response to the global economy, universities around the world have increased internationalization efforts. This article focuses on internationalization in U. S. universities, discussing the history, presenting models and examples, reviewing the extent of internationalization on U.S. campuses. We end with a discussion on the rationales, the political realities of the new nationalism, the competition among Western universities for rankings that emphasizes high-profile internationalization, the current political questions affecting internationalization and the future of the field. While our focus is on the United States, many of the concepts and theories we discuss apply to other countries as well. ***Internacionalização em universidades dos EUA: história, filosofia, prática e futuro***Como resposta à economia global, as universidades ao redor do mundo vêm incrementando seus esforços para se internacionalizaram. Este artigo tem como foco a internacionalização de universidades dos Estados Unidos discutindo a história, apresentando modelos e exemplos e examinando a presença da internacionalização no campus americano. Concluímos com a discussão sobre as racionalidades, as realidades políticas do novo nacionalismo, as argumentações acadêmicas contra as universidades do ocidente que enfatizam os altos perfis internacionais, as atuais questões políticas que afetam a internacionalização e o futuro do campo. Apesar do foco deste trabalho ser os Estados Unidos, muito dos conceitos e teorias discutidas podem ser aplicados para outros países.