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Understood as a mode of being radically opposed to the traditional notions of limit, foreclosure and systematic completion, Open-endedness provides the possibility of an ethical philosophical reading and writing practice. In conjunction with the work of philosophers, psychologists, sociologists, theologians and 'mystics' of the Continental Tradition, I illustrate how the meaning of "openness" can be re-read as the antithesis of repression, silencing and unheeded absence. Alterity poses the articulation of the unobjectifiable Other; it traces that which traditional metaphysics cannot reveal - the transcendence of human being. Chiasmic reading provides a way to demonstrate how, by reading together unrelated but intuitively suggestive texts, meanings emerge that remain undisclosed in reading the texts in isolation. Through a detailed explanation and illustration of Open-endedness as philosophical reading and writing, this work participates in the current reformation in philosophical practice and depth thinking. This involves a rejection of philosophy as a project of individual mastery towards philosophy as an ethical mode of engagement with the Other
Affordable education. Transparent science. Accessible scholarship. These ideals are slowly becoming a reality thanks to the open education, open science, and open access movements. Running separate—if parallel—courses, they all share a philosophy of equity, progress, and justice. This book shares the stories, motives, insights, and practical tips from global leaders in the open movement.
Pasgaard-Westerman rethinks the ontological and epistemological understanding of world, other and self by opposing the general anthropological paradigm within contemporary philosophy. Signs and interpretations are not functions of Man; instead Man is conceived as certain "signo-interpretational" relations to world, other and self. Opposing more traditional hermeneutical approaches the signo-interpretational relations towards world, other and self are understood as a "skeptical disposition". This skeptical disposition undercuts usual epistemological problems of skepticism and instead designates the permanent incompleteness of the process of interpretation and formulates an ethical imperative. This ethical imperative aims at an active dissolution of fixed signs; an openness towards other signs; and the holding back of definite interpretations. The book discusses how world appear as a sign-world, how the other appear within interpretational patterns, and how our signs of self are experienced. Discussing a wide range of epistemological and ontological questions and taking into account the perspectives of a broad range of philosophical traditions, a signo-interpretational account of reality, world-versions, other persons and self is presented.
My dissertation investigates the epistemic, moral, and political significance of open-mindedness. Its main goal is to argue that there is an imperfect duty of open-mindedness that sets moral and epistemic requirements on the structure of one's agency.The common understanding of open-mindedness describes it as a purely epistemic virtue consisting for an individual to be willing to expose oneself, horizontally, to different views, and to cognitively engage with them. I argue that this purely epistemic, intellectual, horizontal, and individual conception is incomplete in several respects. First, open-mindedness comprises also a vertical dimension, oriented not only towards the broadening of one's perspective, but also towards the deepening of one's understanding; second, when the subject matter involves other people, vertical open-mindedness has a distinctively moral value; third, open-mindedness towards other people has a practical, action-oriented dimension, which calls for practical engagement and cooperation; finally, open-mindedness can sometimes be articulated also at the collective level, through the creation of structures and procedures embodying forms of institutional open-mindedness and fostering in turn individual open-mindedness. The basic idea is that there is something wrong with our agency if, in our cognitive engagement with a subject matter, and/or in our practical engagement with other people, our agency and our mind are not appropriately open to that subject matter, or to those people. The duty of open-mindedness does not necessarily require one to do some specific thing, in a given circumstance. It is an imperfect duty in the Kantian sense - it prescribes structuring one's agency around certain values. My strategy to defend my view is twofold. First, I offer a general argument for what a duty of open-mindedness consists in and what its moral and epistemic grounds are. Second, I show that recognizing this duty would help us to better address specific problems in different areas of epistemology and moral philosophy. On the epistemic side, I argue that a duty of open-mindedness can help us give a fuller account of the requirements for well-formed beliefs, by appealing to the structure governing the direction of attention during inquiry. On the moral side, I argue that open-mindedness can help us explain our obligations to practically engage with people whom we are not related to yet, such as prospective co-workers and prospective co-citizens. This in turn provides further support for the idea that we should acknowledge a duty of open-mindedness and helps us spell out in more detail what open-mindedness consists in and its central role in the normative landscape.
The brilliant, controversial, bestselling critique of American culture that “hits with the approximate force and effect of electroshock therapy” (The New York Times)—now featuring a new afterword by Andrew Ferguson in a twenty-fifth anniversary edition. In 1987, eminent political philosopher Allan Bloom published The Closing of the American Mind, an appraisal of contemporary America that “hits with the approximate force and effect of electroshock therapy” (The New York Times) and has not only been vindicated, but has also become more urgent today. In clear, spirited prose, Bloom argues that the social and political crises of contemporary America are part of a larger intellectual crisis: the result of a dangerous narrowing of curiosity and exploration by the university elites. Now, in this twenty-fifth anniversary edition, acclaimed author and journalist Andrew Ferguson contributes a new essay that describes why Bloom’s argument caused such a furor at publication and why our culture so deeply resists its truths today.
This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.
Phenomenology was one of the twentieth century’s major philosophical movements, and it continues to be a vibrant and widely studied subject today with relevance beyond philosophy in areas such as medicine and cognitive sciences. The Routledge Handbook of Phenomenology and Phenomenological Philosophy is an outstanding guide to this important and fascinating topic. Its focus on phenomenology’s historical and systematic dimensions makes it a unique and valuable reference source. Moreover, its innovative approach includes entries that don’t simply reflect the state-of-the-art but in many cases advance it. Comprising seventy-five chapters by a team of international contributors, the Handbook offers unparalleled coverage and discussion of the subject, and is divided into five clear parts: • Phenomenology and the history of philosophy • Issues and concepts in phenomenology • Major figures in phenomenology • Intersections • Phenomenology in the world. Essential reading for students and researchers in philosophy studying phenomenology, The Routledge Handbook of Phenomenology and Phenomenological Philosophy is also suitable for those in related disciplines such as psychology, religion, literature, sociology and anthropology.
The experience of reproductive loss raises a series of profoundly theological questions: how can God have a plan for my life? Why didn’t God answer my prayers? How can I have hope after such an experience? Who am I after such a loss? Sadly, these are questions that, along with reproductive loss, have largely been ignored in theology. Karen O’Donnell tackles these questions head on, drawing on her own experiences of repeated reproductive loss as she re-conceives theology from the perspective of the miscarrying person. Offering a fresh, original, and creative approach to theology, O’Donnell explores the complexity of the miscarrying body and its potential for theological revelation. She offers a re-conception of theologies of providence, prayer, hope, and the body as she reimagines theology out of these messy origins. This book is for those who have experiences such losses and those who minister to them. But it is also for all those who want to encounter a creative and imaginative approach to theology and the life of faith in our messy, complex world.
The SAGE Guide to Educational Leadership and Management allows readers to gain knowledge of educational management in practice while providing insights into challenges facing educational leaders and the strategies, skills, and techniques needed to enhance administrative performance. This guide emphasizes the important skills that effective leaders must develop and refine, including communication, developing teams, coaching and motivating, and managing time and priorities. While being brief, simply written, and a highly practical overview for individuals who are new to this field, this reference guide will combine practice and research, indicate current issues and directions, and choices that need to be made. Features & Benefits: 30 brief, signed chapters are organized in 10 thematic parts in one volume available in a choice of electronic or print formats designed to enable quick access to basic information. Selective boxes enrich and support the narrative chapters with case examples of effective leadership in action. Chapters conclude with bibliographic endnotes and references to further readings to guide students to more in-depth presentations in other published sources. Back matter includes an annotated listing of organizations, associations, and journals focused on educational leadership and administration and a detailed index. This reference guide will serve as a vital source of knowledge to any students pursuing an education degree as well as for individuals interested in the subject matter that do not have a strong foundation of the topic.
In the era of COVID-19, many people have suffered high levels of stress and mental health problems. To cope with the widespread of suffering (physical, psychological, social, and economical) the positive psychology of personal happiness is no longer the sole approach to examine personal wellbeing. Other approaches such as Viktor Frankl’s theory of self-transcendence provide a promising framework for research and intervention on how to achieve resilience, wellbeing, and happiness through overcoming suffering and self-transcendence. The existential positive psychology of suffering complements the positive psychology of happiness, which is championed by Martin Seligman, as two equal halves of the circle of wellbeing and optimal mental health. This Research Topic aims to examine the different approaches to Positive Psychology and their influence on individual wellbeing during the COVID-19 era. One of the exciting development in the positive psychology of wellbeing is the mounting research on the adaptive benefits of negative emotions, such as shame, guilt, and anger, as well as the dialectical process of balancing negative and positive emotions. As an example, based on all the empirical research and Frankl’s self-transcendence model, Wong has developed the existential positive psychology of suffering (PP2.0) as the foundation for flourishing. Here are a few main tenets of PP2.0: (1) Life is suffering and a constant struggle throughout every stage of development, (2) The search for self-transcendence is a primary motive guided by the meaning mindset and mindful mindset. (3) Wellbeing cannot be sustainable without overcoming and transforming suffering. In this Research Topic we welcome diverse approaches discussing the following points: • The dialectic process of overcoming the challenges of every stage of development as necessary for personal growth and self-transcendence; • The role of self-transcendence in resilience, virtue, meaning, and happiness; • The upside of negative emotions; • The new science of resilience based on cultivating the resilient mindset and character; • How to make the best use of suffering to achieve out potentials & mental health.