Drawing inspiration om Joseph T. O’Connell’s work on socio‐cultural integration, this pa‐ per connects the notion of ‘deep equality’ with two broad lessons that can be taken om O’Connell’s approach that pertain to the study of religious diversity in contemporary life. The rst is the recognition of the amorphous nature of religious identity, and the second is the necessity to search for models of socio‐cultural integration in the face of di erence. These lessons are valuable in providing an alternative discourse (...) of diversity that moves away om problematisation to collaboration. Słowa kluczowe: ; ; ; ; ; ; ;;;. (shrink)

Some bioethicists argue that conscientious objectors in health care should have to justify themselves, just as objectors in the military do. They should have to provide reasons that explain why they should be exempt from offering the services that they find offensive. There are two versions of this view in the literature, each giving different standards of justification. We show these views are each either too permissive (i.e. would result in problematic exemptions based on conscience) or too restrictive (i.e. would (...) produce problematic denials of exemption). We then develop a middle ground position that we believe better combines respect for the conscience of healthcare professionals with concern for the duties that they owe to patients. Our claim, in short, is that insofar as objectors should have to justify themselves, they should have to do it according to the standard that we defend rather than according to the standards that others have developed. (shrink)

There is conflicting experimental evidence about whether the “stakes” or importance of being wrong affect judgments about whether a subject knows a proposition. To date, judgments about stakes effects on knowledge have been investigated using binary paradigms: responses to “low” stakes cases are compared with responses to “high stakes” cases. However, stakes or importance are not binary properties—they are scalar: whether a situation is “high” or “low” stakes is a matter of degree. So far, no experimental work has investigated the (...) scalar nature of stakes effects on knowledge: do stakes effects increase as the stakes get higher? Do stakes effects only appear once a certain threshold of stakes has been crossed? Does the effect plateau at a certain point? To address these questions, we conducted experiments that probe for the scalarity of stakes effects using several experimental approaches. We found evidence of scalar stakes effects using an “evidence seeking” experimental design, but no evidence of scalar effects using a traditional “evidence-fixed” experimental design. In addition, using the evidence-seeking design, we uncovered a large, but previously unnoticed framing effect on whether participants are skeptical about whether someone can know something, no matter how much evidence they have. The rate of skeptical responses and the rate at which participants were willing to attribute “lazy knowledge”—that someone can know something without having to check—were themselves subject to a stakes effect: participants were more skeptical when the stakes were higher, and more prone to attribute lazy knowledge when the stakes were lower. We argue that the novel skeptical stakes effect provides resources to respond to criticisms of the evidence-seeking approach that argue that it does not target knowledge. (shrink)

This paper will highlight Maathai’s insights regarding empowerment, tracing several important themes in her approach, namely, empowerment’s relationship to self esteem, teamwork, and political action, its ambivalent relationship to formal education, and the role of cultural traditions in providing alternatives to colonial-era cultural impositions and current exploitative effects of neo-liberal capitalism. After reviewing Maathai’s thoughts on each of these topics, I will briefly draw upon other East African thinkers and Africanists’ studies of East African communities to present corroborating evidence for (...) Maathai’s views or for challenges to her position. Listening to the perspectives of Maathai and other East Africans provides several important correctives to current popular uses of the term “empowerment.”. (shrink)

Although Hannah Arendt is not known as an advocate of nonviolence per se, her analysis of power dynamics within and between groups closely parallels Gandhi’s. The paper shows the extent to which her insights are compatible with Gandhi’s and also defends her against charges that her description of the world is overly normative and unrealistic. Both Arendt and Gandhi insist that nonviolence is the paradigm of power in situations where people freely consent to and engage in concerted action, and both (...) argue that power structures based on violence and coercion will ultimately fail, because the resort to violence implies an inability to gain free consent or cooperation. Any gains from violence are temporary, since agents will express themselves freely as soon as force is withdrawn. Arendt argues that dominating powers know this, and therefore rely on manipulation, propaganda, and outright lies to win people’s consent, an analysis which can be used to explain some current social dynamics. (shrink)

Integral human development is a human-centered development perspective that originated from Catholic social teaching. The perspective holds that authentic development is development that makes every person “more human.” Although it is seldom named in the literature, integral human development has had considerable influence on notions of authentic development, and in turn, development ethics. In this short chapter, I provide a brief explanation of the origins and implications of the conceptual foundations of integral human development both within and beyond the Catholic (...) Church. I argue that integral human development offers a truly radical participatory approach to human development. I briefly raise and respond to some concerns about agency, civic liberty, and integral human development’s connection to the Catholic Church. I conclude with a short explanation of integral human development in practice. (shrink)

In this paper, i provide an introduction to development ethics and make some observations about integral human development. i argue that although there is very little dialogue between these two traditions, they have a lot of common ground, and can helpfully inform one another. International development ethics is a largely secular field concerned with ethical reflection on the ends and means of development. i discuss four levels of ethical reflection: meta-ethical, normative, practical, or applied, and personal or integral. The first (...) three of these levels are well established in philosophical ethics. i introduce the fourth with the hope of encouraging more discussion of how individuals engaged in the theory and practice of development ethics ought to navigate the various spheres of their own lives. This last stage of ethical reflection and action can benefit greatly from work done in integral human development. Integral human development is integral in at least two ways: development is not simply economic development, but development the whole person, including social, political, creative, spiritual, etc., and development is the development of every person, whether the person is a marginalize peasant or a powerful élite. i explain why this second way of integration is both less discussed and more radical than the first. Resumen En este artículo, ofrezco una introducción a la ética del desarrollo y hago algunas observaciones sobre el desarrollo humano integral. Sostengo que, aunque hay muy poco diálogo entre estas dos tradiciones, tienen mucho terreno común y pueden ayudarse mutuamente. La ética del desarrollo internacional es un campo ampliamente secular que se ocupa de la reflexión ética sobre los fines y los medios de desarrollo. Discuto cuatro niveles de reflexión ética: meta-ético, normativo, práctico, o aplicado, y personal o integral. Los tres primeros de estos niveles están bien establecidos en la ética filosófica. Presento el cuarto con la esperanza de fomentar una mayor discusión sobre cómo los individuos involucrados en la teoría y la práctica de la ética del desarrollo deben navegar por las diversas esferas de sus propias vidas. Esta última etapa de reflexión y acción ética puede beneficiarse enormemente del trabajo realizado en el desarrollo humano integral. El desarrollo humano integral es integral en al menos dos maneras: el desarrollo no es simplemente desarrollo económico, sino el desarrollo de toda la persona, incluyendo social político, creativo, espiritual etc., y el desarrollo es el desarrollo de cada persona, sea la persona un campesino marginado o una de la ponderosa elite. Explico por qué esta segunda forma de integración es menos discutida y más radical que la primera. (shrink)

Existing metasemantic projects presuppose that word- (or sentence-) types are part of the non-semantic base. We propose a new strategy: an endogenous account of word types, that is, one where word types are fixed as part of the metasemantics. On this view, it is the conventions of truthfulness and trust that ground not only the meaning of the words (meaning by convention) but also what the word type is of each particular token utterance (words by convention). The same treatment extends (...) to identifying the populations through which the conventions prevail. We consider whether this proposal leads to new underdetermination challenges for metasemantics, and make a case that it does not. (shrink)

The article examines the role of ethnic favoritism in maldistribution of national resources in Kenya and discusses two broad proposals for attacking such corruption. Evidence drawn from research in Kenya disproves the view of Chabal and Daloz, who argue that Africans prefer to distribute goods according to ethnic ties, and shows that frustration with the lack of alternatives to such a system, rather than enthusiasm for it, drives cooperation with corrupt maldistribution. One solution to the problem is to decentralize government (...) so that resources are retained locally. A second solution is to attack the culture of appropriation and push for a fair evaluation of needs and the equitable distribution of national resources to where they are needed most. Drawing on the ideas of Hannah Arendt, the article proposes a modified federalism where government is small enough to enlist the help and support of locals but powerful enough to provide funds to impoverished sectors of the country. (shrink)

This special issue marks the culmination of Hypatia's twenty-fifth anniversary year. We kicked off the celebration of Hypatia's quarter century as an autonomous journal with a conference, "Feminist Legacies/Feminist Futures," which drew close to 150 attendees—a capacity crowd, and more than twice what we'd expected in the planning stages! The conference provided an opportunity to reflect on how Hypatia came to be and how it has shaped feminist philosophy.

Agro-ecological innovations aim at promoting sustainable agricultural practices that have long term benefits. However, farmers rarely adopt beneficial innovations in agro-ecology despite expressing an understanding of the benefits and a desire to do so. It has been argued that the farmers lack sufficient knowledge to implement complex innovations. We believe that in many cases such knowledge is necessary, but is ultimately insufficient for complex innovation adoption. We argue that in addition to knowledge and a desire to adopt an innovation, many (...) farmers require a collaborative relation with an ally. We call this method the Alliance Approach to innovation. This approach is modeled after the therapeutic Alliance Approach at work in cognitive and behavioral sciences. We argue that using the Alliance Approach will not only prove effective in helping farmers adopt complex agro-ecology innovations, but also a better fit for the human centered development of capability approach human development, as it is likely to enhance both the well-being and agency of the farmers. (shrink)

We argue that the core social being system is unlike other core systems in that it participates in frequent, widespread learning. As a result, the social being system is less constant throughout the lifespan and less informationally encapsulated than other core systems. This learning supports the development of the precursors of bias, but also provides avenues for preempting it.

Capability approach pioneers Amartya Sen and Martha Nussbaum both recognize empowerment as an important aspect of human development. They seem to disagree, however, about how empowerment should be represented within the capability approach (CA). This essay is concerned with the analysis of the foundational concepts at work within Sen and Nussbaum’s CAs. Part One concerns the key concepts of empowerment at work in Sen’s CA and has three goals. 1) Clarify Sen’s various empowerment concepts. 2) Argue that Sen’s concept of (...) Realize Agency Success is flawed. 3) Make clear that empowerment in Sen’s approach can be helpfully understood in terms of agency and capability set expansion. Part Two considers Nussbaum’s CA and the debate over whether it can account for empowerment. I conclude that not only can Nussbaum’s CA account for empowerment, but that the role of empowerment in both Sen’s and Nussbaum’s CAs can be understood in terms of agency and capability set expansion. In other words, Sen and Nussbaum actually agree about empowerment at the foundational level. (shrink)

Louis-Joseph Lebret (1897–1966) was a progenitor and co-founder of ‘development ethics’ as a self-declared field of research, public conversation and activism. He comprehensively articulated the fu...

The paper explores the methodology and goals of H. Odera Oruka’s sage philosophy project. Oruka interviewed wise persons who were mostly illiterate and from the rural areas of Kenya to show that a long tradition of critical thinking and philosophizing exists in Africa, even if there is no written record. His descriptions of the role of the academic philosopher turned interviewer varied, emphasizing their refraining from imposition of their own views (the social science model), their adding their own ideas (like (...) Plato), or their midwifery in helping others give birth to their own ideas (like Socrates). The accuracy and consistency of the various metaphors used by Oruka is the main focus of the article’s analysis. The article sums up the shortcomings of Oruka’s method as well as its strengths and concludes with Oruka’s challenge to academic philosophers to rethink their own roles in society. (shrink)

This volume in the Oxford Readings in Philosophy looks at central areas in Plato's philosophy: ethics, politics, religion, and the soul. It includes essays on virtue, knowledge, and happiness; justice and happiness; pleasure; Platonic love; feminism; the ideally just state, democracy and totalitarianism; and the nature of the soul and moral motivation.

This article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé. The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing (...) his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics. (shrink)

International development theorists and practitioners agree that human empowerment is a necessary part of good development. This agreement is encouraging because attention and resources are being directed towards the important goal of empowering the oppressed. It is problematic because the agreement is relatively superficial and masks some deep and important disagreements about the goals and means of development theory, policy, and practice. Chapters One and Two compare the dominant economic growth approach to development with the capability approach, a relatively new (...) alternative. I determine that the capability approach offers a more complete and therefore, superior concept of empowerment. Chapter Three considers Thomas Pogge’s argument for the conclusion that the praise and attention the capability approach receives cannot be justified. I explain that Pogge’s argument is based on a misunderstanding of crucial aspects of the capability approach, including the important role of empowerment. Chapters Four and Five provide detailed consideration of the role of empowerment within both Amartya Sen’s and Martha Nussbaum’s versions of the capability approach. I conclude that although neither scholar consistently uses the term empowerment, the concept of empowerment – both as agency and as capability-set expansion – plays a robust role on both versions of the approach. Moreover, I make the controversial suggestion that many of the differences between Sen and Nussbaum are more a matter of style than substance. Chapter Six considers the concern that Sen does not do enough to engage the role of institutionalized power in generating inequalities that prevent individuals from being empowered. I conclude that despite valuable contributions, Sen fails to provide a complete account of empowerment issues. However, this is not a fatal flaw. Considering both Sen’s contributions, and the fact that the approach is well suited to accommodate a more complete understanding of institutionalized power and of empowerment for development (for example, Naila Kabeer’s Social Relations Approach), it is clear that Sen and the capability approach have offered valuable steps towards a complete concept of empowerment. (shrink)

The paper applies insights from Axel Honneth's recent book, The Struggle for Recognition, to the South African situation. Honneth argues that most movements for justice are motivated by individuals' and groups' felt need for recognition. In the larger debate over the relative importance of recognition compared with distribution, a debate framed by Taylor and Fraser, Honneth is presented as the best of both worlds. His tripartite schema of recognition on the levels of love, rights and solidarity, explains how concerns for (...) equality and difference are two separate needs, even though both must be satisfied. Past and ongoing struggles in South Africa can be understood as struggles for recognition. The African Renaissance itself, to be successful, must address economic and recognition issues simultaneously. (shrink)

The paper is about H. Odera Oruka's Sage Philosophy project. Oruka interviewed rural sages of Kenya, saying that like Socrates, these wise elders had been philosophizing without writing anything down. Paulin Hountondji (at the time) criticized efforts of oral philosophizing, saying that Africa needed a written tradition of philosophizing. Some philosophers were representatives of an "individualist" position which says that philosophical ideas must be attributed to specific named individuals. Kwame Gyekye instead argued that anonymous community wisdom of Africans had indeed (...) been created by individuals, but individual names were not important to Africans at the time they created the wisdom. The paper then argues that hearing a certain bit of wise philosophy coming from a particular person in an interpersonal oral communication at a certain time and in a certain context can impress an idea upon this listener, commanding their attention in a way that a written text does not, due to the importance of presence in interpersonal communication. Respect for the speaker, and the way in which the speaker uses voice inflection and facial and bodily expressions while communicating all play a role in the message's reception. The paper does not argue that written philosophy or oral philosophy are superior to each other in all ways; rather, each has a strength that the other does not have. (shrink)

This series aims to bring together important recent writing in major areas of philosophical inquiry, selected from a variety of sources. The editor of each volume contributes an introductory essay on the items chosen and on the questions with which they deal. A selective bibliography is appended as a guide to further reading.

Hannah Arendt argues that a revolution must not only tear down, but build up a new government. That new government needs authority and it gets its authority from its founding moment, when peers come together in mutual promise, agreeing to treat each other as equals and obeying laws which they legislate for themselves. The paper then looks at the recent attempts of the U.S. government and its allies to bring democracy to Iraq. The paper argues that given the dynamics necessary (...) at the founding moment, U.S. heavy-handedness in setting up Iraq's new government was counterproductive. Also, while the U.S., through subcontracting with Research Triangle Institute, hoped to give Iraq a pyramid-shaped local governance structure, its diversions from Arendt's model make its success unlikely. (shrink)

This article reviews the recent crisis in Detroit focusing on the placement of an Emergency Manager in charge of financial decisions, and a bankruptcy process. This political disenfranchisement harmed the pensions of city employees and offered valuable real estate to investors at low prices. While the crisis was long in the making, with deindustrialization and residential segregation beginning in the 1950s, the crisis was exacerbated in 2008 with the mortgage crisis and with water shut-offs to residences. The greatest harms were (...) felt by African American families in the city. The article takes toll of the harms suffered and chronicles movements of resistance against Emergency Management and community organizing efforts. (shrink)

The IMF, World Bank, and former colonial powers have put pressure on African countries to adopt multiparty democracy. Because of this pressure, many formerly one‐party states as well as some military dictatorships have embraced Western and Parliamentarian democratic forms. But does this mean that democracy has succeeded in Africa? Ernest Wamba‐dia‐Wamba of the University of Dar‐es‐Saalam and CODESRIA argues that embracing Western paradigms in an unthinking fashion will not bring real democracy, i.e. people's liberation. He advances criticisms of party politics (...) and statism, and suggests that African palaver and people's movements are a surer site of political action. In his criticisms of representative government he parallels the thoughts and criticism of Hannah Arendt. Arendt advocated a council system that shares many of the attributes of African palaver communities. By consulting the criticisms of Arendt and Wamba‐dia‐Wamba, we can see that an easy optimism about the multiparty system is unfounded. (shrink)

It is worth exploring the longstanding preoccupation with the future that can be found throughout H. Odera Oruka's writings, especially the writings to be found in a retrospective collection of his essays on which he was working at the time of his death, Practical Philosophy: In Search of An Ethical Minimum. This practice of tracing the future results of actions of which people are presently engaged, in order to determine whether a change of course is needed, is not something that (...) Odera Oruka had to go to a university to learn. When Odera Oruka takes up Futures Studies, it is not to embrace a foreign way of thinking, but to find the international complement to the local approach well known and practiced by Africans. (shrink)

In Gandhi's Printing Press, Isabel Hofmeyr introduces readers to the nuances of the newspaper in a far-flung colony in the age when mail and news traveled by ship and when readers were encouraged by Gandhi to read slowly and deeply. This article explores the ways in which Thoreau's concept of slow reading influenced Gandhi and Hofmeyr herself. She discusses the community that surrounded Gandhi and the role it played in supporting the newspaper. Yet, I argue, the role of women of (...) all races as well as Coloured and black South African men in leading, modeling, and shaping the movement of resistance to pass laws and other racist legislation might have been integrated more into the main narrative. Gandhi's newspaper, Indian Opinion, reported on the pass law protests of the African women of Bloemfontein, and Abdurahman's APO newspaper (popular in the Coloured community) reported on Gandhi's protests. Indian Opinion included speeches given by John Dube, and it often praised Dube and the work at Ohlange and reprinted stories from the black press. I offer these remarks to supplement Hofmeyr's fascinating account by providing additional information in portraying the newspaper in its historical and social context. (shrink)

Soon after taking power, three leaders of nonviolent African independence movements, Kwame Nkrumah of Ghana, Julius Nyerere of Tanzania, and Kenneth Kaunda of Zambia immediately turned to violent means to suppress internal opposition. The paper examines the reasons for the success of their Gandhian nonviolent tactics in ousting British colonial governments and argues that these new heads of state lost confidence in nonviolence due to a mixture of self-serving expediency, a lack of understanding of nonviolence's many different forms, and the (...) constraints of inheriting a state already dependent on the use of force. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

I argue that Oruka’s sages, half of whom were described as arbiters and judges called upon to solve disputes, fulfill Plato’s ideal of a philosopher as a respected, wise thinker who works for the betterment of society. Although the sage has been sidelined in modern academia, even in Africa, Oruka suggests that twentieth-century rural Kenyan sages, with their devotion to community benefit and conversation about practical concerns, are role models for modern Western philosophy, because philosophers everywhere have a duty to (...) warn people about the implications of their actions. (shrink)

This paper examines the attribution to Eckhart of the unpublished collationes contained in the MS Bernkastel-Kues, Bibliothek des St. Nikolaus-Hospitals 21. Eckhart’s authorship was excluded by Koch, but is plausible from the point of view of the history of the manuscript tradition. The paper announces the discovery of a series of similar collationes in a Lüneburg manuscript of Franciscan origin and highlights, through the edition of the texts relating to Advent, some parallels between both works, probably depending on the use (...) of a common source. (shrink)

The paper evaluates the claims of Kwame Gyekye and Kwasi Wiredu that the Akan traditional governance structures are just as democratic or even more democratic that Western style representative democracies.

A co-founder of the Catholic Worker Movement, its newspaper, and hospitality houses, the writer Dorothy Day promoted public peace nationally and internationally as a journalist, an organizer of public protests, and a builder of associational communities. Drawing upon Hannah Arendt’s conceptions of the role of speech and action in creating the public realm, this paper focuses on several of Day’s most controversial public positions: her leadership of non-cooperation against Civil Defense drills intended to prepare New York City residents to survive (...) a nuclear war; her urging of Catholics to find common cause with the Cuban revolutionary government; and her support for interracial farming communities in the Southern United States. As Arendt asserts about Rahel Varnhagen’s salon in Berlin, by being public meeting spaces hosted in private houses, Catholic Worker communities fostered egalitarian rather than “agonal” politics. Like Gandhi’s newspapers and ashrams as well as “Occupy” communities such as Zuccotti Park, Day’s newspaper was a center for incubating and implementing social reform. The Catholic Worker provided a place where writers could question the official rhetoric of such conflicts as World War II and the Cold War, put forward different interpretations of unfolding events, and chart possible alternatives to establishment agendas. (shrink)

The paper discusses the concept of "crisis" in the context of the city of Detroit's bankruptcy under the rule of the Governor-appointed Emergency Manager. In their recent book, Judith Butler and Athena Athanasiou discuss the concept of dispossession in all its complexity, in the context of enforced austerity measures in Europe and a global Occupy movement. The concept of “dispossession” clarifies how we actually depend on others in a sustained social world, that in fact the self is social. I will (...) use their reflections as a springboard for analysis of the imposition of an emergency manager on the City of Detroit and the subsequent bankruptcy hearings for the city, which along with the mortgage and foreclosure crisis and now recent water shut-offs have resulted in dispossessing the poorest of the poor from their modest possessions. However Detroit is also the scene of a robust response, as people take to the streets in acts of solidarity to demand their city back. As Athena and Butler caution, activists should not fall into reinforcing the disastrous concept of personhood reinforced by possession. There are other ways of engaging with each other politically to forge a common cause that escape the negative aspects of “possession.” The project of getting people together at the grassroots, knowing each other, finding strength in leaning on each other, finding confidence to challenge the status quo that is tearing communities apart – that is the activism that is ongoing in Detroit. (shrink)

A constant question that arises when study in H. Odera Oruka's sage philosophy project is, who is a sage? What attributes are necessary? While Oruka tried to provide criteria for categorization of folk and philosophical sages, some critics note that the criteria is not clear, or not clearly applied. This paper focuses on Elijah Masinde, a Kenyan prophet who agitated against British colonialism in Kenya. The question of whether or not Masinde was a sage was debated by H. Odera Oruka (...) and Chaungo Barasa in Oruka's book on sage philosophy. I will suggest that Masinde more closely mirrors the philosophical ideologue as in the Socrates of Plato's Republic who criticizes the present regime by constructing a radically different ideal society. Also, Masinde is an orator and a "gadfly" of sorts, as Socrates is portrayed in the Apology. Masinde is not, however, the empty-handed questioner who claims to have no position. Masinde most often speaks as a prophet who has received a revelation. So, his philosophy must be inferred from these public statements. (shrink)

The paper traces the parallel paths and mutual influences of these three activists in South Africa. The paper points out that Gandhi often took steps in building his movement that echoed some of the same steps that Dube had done just before him. Also, Abdurahman, who had become Gandhi's friend in 1909, advocated for involving women in nonviolent action, and advocated the use of general strike, shortly before Gandhi incorporated both methods in his movement.

Compared to other ethnic groups in Kenya, the Maasai resisted working wage labor jobs, preferring to continue pastoral practices, even though “development” experts and Kenyans from other ethnic groups derided them as being “backward” and holding back the progress of the country. The phenomenon of Maasai reluctance to adapt to wage labor has been called a "conservative" trend by some, and a radical resistance by others. The British during colonialism seemed irritated and impatient with Maasai for their refusal to work (...) as day-laborers. Rigby agrees that Maasai resisted capitalist wage labor, and he thinks they did so for good reasons (not due to stubbornness or inability to change). This paper explores, and attempts to evaluate the Maasai resistance to Western, colonial cultural influences. It will argue that the Maasai avoided many problems that come with forced change or assimilation. Foucault's description of the disciplinary society, and its organization of work, will be drawn upon to make the argument that some of the new economic opportunities open to the Maasai were greatly unattractive. Maasai work lifestyle gives room for freedom of movement and individual volition to an extent no longer possible in many jobs in the West. Maasai found their own labor setup to be more satisfactory, because it is more in tune with their own concept of personhood. (shrink)

The study of biodiversity spans many disciplines and includes data pertaining to species distributions and abundances, genetic sequences, trait measurements, and ecological niches, complemented by information on collection and measurement protocols. A review of the current landscape of metadata standards and ontologies in biodiversity science suggests that existing standards such as the Darwin Core terminology are inadequate for describing biodiversity data in a semantically meaningful and computationally useful way. Existing ontologies, such as the Gene Ontology and others in the Open (...) Biological and Biomedical Ontologies (OBO) Foundry library, provide a semantic structure but lack many of the necessary terms to describe biodiversity data in all its dimensions. In this paper, we describe the motivation for and ongoing development of a new Biological Collections Ontology, the Environment Ontology, and the Population and Community Ontology. These ontologies share the aim of improving data aggregation and integration across the biodiversity domain and can be used to describe physical samples and sampling processes (for example, collection, extraction, and preservation techniques), as well as biodiversity observations that involve no physical sampling. Together they encompass studies of: 1) individual organisms, including voucher specimens from ecological studies and museum specimens, 2) bulk or environmental samples (e.g., gut contents, soil, water) that include DNA, other molecules, and potentially many organisms, especially microbes, and 3) survey-based ecological observations. We discuss how these ontologies can be applied to biodiversity use cases that span genetic, organismal, and ecosystem levels of organization. We argue that if adopted as a standard and rigorously applied and enriched by the biodiversity community, these ontologies would significantly reduce barriers to data discovery, integration, and exchange among biodiversity resources and researchers. (shrink)

Some of the central questions that have been explored by Latin American and Latinx philosophers are questions of metaphilosophy. "Metaphilosophy" refers to philosophical reflections on the nature of philosophy itself. For example, we might ask: What is the purpose of doing philosophy? How does philosophy compare and contrast with other disciplines, such as science, theology, or literature? And what is the best way of categorizing the different kinds and traditions of philosophy? These are philosophical questions about philosophy as an activity (...) and as a discipline. In this chapter, we discuss some ways that Latin American and Latinx philosophers have addressed these and other metaphilosophical issues. Our focus will be on the following questions: What are the defining characteristics of Latin American philosophy and Latinx philosophy? Do they constitute distinctive traditions of philosophy, and if so, what is especially valuable about these traditions? (shrink)

Three recent research reports by Topping and Trickey, by Fair and colleagues, and by Gorard, Siddiqui and Huat See have produced data that support the conclusion that a Philosophy for Children program of one-hour-per-week structured discussions has a marked positive impact on students. This article presents data from a follow up study done three years after the completion of the study reported in Fair et al.. The data show that the positive gains in scores on the Cognitive Abilities Test were (...) still present and had not faded after three years. Given the strength of these confirmations of the positive durable impact of the P4C program of structured discussions and given the relatively low cost of implementing the P4C program, it is recommended that it become a standard part of the school curriculum. (shrink)

This piece lays out the framework for a special issue on the topic of "Fits and Misfits," published as volume 7, issue 1 of Puncta: A Journal of Critical Phenomenology. We discuss the relationship between the concept of misfitting, coined by Rosemarie Garland-Thomson, and debility, coined by Jasbir Puar, in relationship to scholarship on Merleau-Ponty. We then introduce each of the eight articles in the special issue: Rosemarie Garland-Thomson's "What Misfitting Makes," Susan Bredlau's "Conversational Accessibility: Healthcare, Community, and the Ethics (...) of Everyday Encounters," Helen A. Fielding's "Being Touched by Wellness: Merleau-Ponty, Nancy, and the Intensive Care Unit," Ann Murphy's "The Spirited Interworld: Caregiving and the Liminal Phenomenology of Dementia," Rachel Elliott's "Sharing Time with Misfits: We-Experience across Bodily Difference," David Morris's "An-Archic Time: Melting the Clock as Hypernorm of the I Can -- and Philosophy," Rebecca Longtin's "Merleau-Ponty's Cézanne as Misfit Artist," and, finally, Laura McMahon's "The Politics of Vulnerability and the School for Peace: Insights from Butler, Merleau-Ponty, and Family Systems Theory.". (shrink)

Azaransky's work highlights the theological contributions of Howard Thurman, Benjamin Mays, William Stuart Nelson, Pauli Murray and Bayard Rustin. She makes a compelling case that each of these thinker-activists needs to be better appreciated for their cutting-edge theological insights based on their thought and life experience with Mohandas Gandhi and his spiritual activism. Each reinterprets their own Christian views based on this larger worldwide experience that they have gained through study and/or travel. In this way they prefigure or lay the (...) groundwork for more recent approaches to spirituality such as those held by the Black Lives Matter movement's leaders, which draws upon multiple religious traditions to find the spiritual guidance and sustenance needed to confront our world's current injustices. (shrink)

Effective stress management strategies correlate with improved academic performance in college students, yet inconsistent findings in existing research warrant further investigation. This study explored the intricate interplay between stress levels, coping strategies, and academic achievement in HyFlex learningenvironments. A stratified random sample of 111 students from five specializations within the Bachelor of Secondary Education program participated. Utilizing a descriptive-correlational design, data were collected through validated self-report questionnaires and a weighted general average. Subsequent descriptive statistics and bivariate correlation analysis revealed moderate (...) stress levels among participants who preferred task-oriented coping strategies. Interestingly, a significant positive association was observed between stress levels and academic achievement and emotion-oriented coping strategies, while a negative correlation emerged between stress and task-oriented coping strategies. Avoidance-oriented coping strategies, conversely, displayed a significant negative association with academic success. These findings underscore the crucial role of educational institutions in providing robust support mechanisms for stress management and cultivating a task-focused learning environment to optimize student well-being and academic performance within the HyFlex model. (shrink)

It has been said that all philosophy begins with a set of concerns and a set of intuitions. With this idea in mind, we ask: Would it be helpful to understand Mexican-American philosophy as a kind of philosophy that begins with the concerns and intuitions of the Mexican-American community? On this view, what distinguishes Mexican-American philosophy is the orientation from which the philosophical investigation proceeds. Such an orientation is shaped by the experiences and relationships that are characteristic of those who (...) identify as Mexican-American. We offer a list of concerns and intuitions that we suggest are widely held by the Mexican-American community. Focusing on questions surrounding linguistic assimilation in the U.S., we illustrate how beginning from these particular starting points might alter the way we think about philosophical issues. (shrink)

This project continues our interdisciplinary research into computational and cognitive aspects of narrative comprehension. Our ultimate goal is the development of a computational theory of how humans understand narrative texts. The theory will be informed by joint research from the viewpoints of linguistics, cognitive psychology, the study of language acquisition, literary theory, geography, philosophy, and artificial intelligence. The linguists, literary theorists, and geographers in our group are developing theories of narrative language and spatial understanding that are being tested by the (...) cognitive psychologists and language researchers in our group, and a computational model of a reader of narrative text is being developed by the AI researchers, based in part on these theories and results and in part on research on knowledge representation and reasoning. This proposal describes the knowledge-representation and natural-language-processing issues involved in the computational implementation of the theory; discusses a contrast between communicative and narrative uses of language and of the relation of the narrative text to the story world it describes; investigates linguistic, literary, and hermeneutic dimensions of our research; presents a computational investigation of subjective sentences and reference in narrative; studies children’s acquisition of the ability to take third-person perspective in their own storytelling; describes the psychological validation of various linguistic devices; and examines how readers develop an understanding of the geographical space of a story. This report is a longer version of a project description submitted to NSF. This document, produced in May 2007, is a L ATEX version of Technical Report 89-07 (Buffalo: SUNY Buffalo Department of Computer Science, August 1989), with slightly.. (shrink)