Cosmopolitical and Biopolitical Aesthetics as Philosophical Approaches to Art Education

2021 ◽  
Author(s):  
Modesta Di Paola
Keyword(s):  
Social Sciences ◽  
Philosophy Of Education ◽  
The Other ◽  
Mutual Understanding ◽  
Human Beings ◽  
Philosophical Concept ◽  
Real Condition ◽  
Social Growth ◽  
Critical History ◽  
Common World

Cosmopolitanism is an ancient idea with a wide theoretical and critical history. Scholars across the humanities and social sciences have been examining the meaning and trajectories of this concept, showing how it spotlights ways in which people can move beyond mutual understanding and cooperation. However, cosmopolitanism does not have to refer to a transcendental ideal but rather to the material and real condition of global interdependencies. Cosmopolitanism has been connected to the philosophical concept of “becoming-world,” which develops this idea in the context of plural and ecological societies. Under this approach, cosmopolitanism turns into cosmo-politics, which fuses notions of educational and cultural creativity. From the philosophy of education and artistic education in particular, cosmopolitics seeks to outline the advances of new creative educational theories, which center on globalization, hospitality ethics, politics of inclusion, and the ecological connection between human beings and ecosystems; overall, this concept reveals the possibilities for moral, political, and social growth in the encounter with the other (human and natural). Cosmopolitics is, therefore, associated with the idea of educating with creativity, even proposing the elaboration of new pedagogical methods. Here, cosmopolitics has arisen as a crucial artistic educational orientation toward reimagining, appreciating, and learning from our common world.

scholarly journals Theorizing Research Ethics for the Study of Psychological Phenomena from Within Relational Everyday Life

Human Arenas ◽  
2019 ◽  
Vol 2 (4) ◽  
pp. 405-415 ◽  
Author(s):  
Jaakko Hilppö ◽  
Niklas Alexander Chimirri ◽  
Antti Rajala
Keyword(s):  
Research Ethics ◽  
Special Section ◽  
The Other ◽  
Human Beings ◽  
Psychological Phenomena ◽  
The People ◽  
Current Psychological ◽  
The Relationship ◽  
Theoretical Foundations ◽  
Common World

Abstract How to investigate psychologically relevant phenomena in the most ethical ways possible is an enduring question for researchers not only in psychology but also in adjacent fields that study human subjectivity. Once acknowledging that both researchers and the people whose lives they want to study are human beings acting in a common world, also inhabited by non-human beings, the relationship between researchers and participants touches upon fundamental questions not only about what it means to do research together, but also what it means to conduct life in this world together. This implies that questions regarding what counts as ethical conduct need to be accentuated and also profoundly re-drawn given the encompassing complexity of these relations. In this article, we will shortly review the theoretical foundations and associated problematics of the dominant view of the researcher-researched relationship in current psychological (and other) research ethics. We then present and discuss what we mean by a relational ethical position from within practice and for practice. We will also shortly introduce how the other contributions to this special section advance the theoretical debates on research ethics.

Aristotle's Wondering Children

Politeia ◽  
2019 ◽  
Vol 1 (3) ◽  
pp. 68-81
Author(s):  
Ioannis Alysandratos ◽  
Dimitra Balla ◽  
Despina Konstantinidi ◽  
Panagiotis Thanassas ◽  
Keyword(s):  
Moral Status ◽  
Philosophy Of Education ◽  
Ancient Philosophy ◽  
The Other ◽  
Human Beings ◽  
Human Flourishing ◽  
Systematic Account ◽  
Imperfect State ◽  
The One ◽  
Shed Light

Wonder is undoubtedly a term that floats around in today’s academic discussion both on ancient philosophy and on philosophy of education. Back in the 4th century B.C., Aristotle underlined the fact that philosophy begins in wonder (θαυμάζειν), without being very specific about the conditions and the effects of its emergence. He focused a great deal on children’s education, emphasizing its fundamental role in human beings’ moral fulfillment, though he never provided a systematic account of children’s moral status. The aim of this paper is to examine, on the one hand, if, to what extent, and under what conditions, Aristotle allows for philosophical wonder to emerge in children’s souls, and, on the other hand, how his approach to education may shed light to the link between wonder and the ultimate moral end, i.e. human flourishing. We will, thus, 1) try to offer a unified outlook of the philosopher’s views on children’s special cognitive and moral state, and 2) illustrate how wonder contributes in overcoming their imperfect state of being.

Pragmatics of intercultural communication

2010 ◽  
Vol 1 (1) ◽  
pp. 138-154 ◽  
Author(s):  
Dominique Bouchet
Keyword(s):  
Intercultural Communication ◽  
Interpersonal Communication ◽  
The Other ◽  
Mutual Understanding ◽  
Human Beings ◽  
Cultural Backgrounds ◽  
Cultural Elements ◽  
The Social ◽  
State Of Mind ◽  
Globalized World

This article explains why intercultural communication always should be studied in context and how even though misunderstanding is normally at stake in intercultural communication, one can argue that the promotion of mutual understanding actually is of mutual interest for all of humanity. Studying in context means paying attention to circumstances around the uses of signs as well as to the roles and moods of the users of signs. Promoting mutual understanding means avoiding a state of mind that implies the depreciation of the other. To be intercultural, a communication must not be infected by prejudices. Any real attempt at intercultural communication is a paradoxical procedure. It supposes that human beings who engage in it at one and the same time recognize the stranger as similar and as different. Also, it can lead to acceptance of the other and a better understanding of what communication is about as well as to rejection and obscurantism. In this paper, I argue that even though people always relate in various ways to common and different cultural backgrounds, they still have to relate to common issues that govern their ways, and that focusing on those common issues and studying the various communicative contexts and contents help promoting mutual understanding, as these activities highlight the implicit role of the value of respect in all interpersonal communication. Human beings cannot avoid evaluating situations, contexts, relations, peoples and cultures. How can we establish that mutual respect and open-mindedness are better than disdain and dogmatism? Well, precisely by affirming that human relations commonly build on the inevitability of communicating and contrasting values and norms. Meaning in interaction permanently transforms cultural elements and patterns into something new. Intercultural communication becomes more respectable when it acknowledges the variety of ways humans interact meaningfully and the plurality of their logic of (inter-)action. It is good and reasonable to value understanding because this variety and this pluralism always have kept the social alive and more than ever in our modern globalized world contribute to the creativity and interactivity of modern life. The interest of pragmatics in user attitudes, its focus on practical rather than on alethic modalities, can contribute to a more nuanced approach to intercultural communication, where the different elements of meaning in interaction can be studied in various bundles rather than in a single strand.

Epistemological Problems in Human Geography

1992 ◽  
Vol 9 (1) ◽  
pp. 1-18
Author(s):  
Amriah Buang
Keyword(s):  
Social Sciences ◽  
Social Environment ◽  
Final Analysis ◽  
Human Geography ◽  
Social Processes ◽  
The Other ◽  
Human Beings ◽  
Internal Logic ◽  
The Social ◽  
The Relationship

IntroductionGeography is the study of the earth's surface as the space withm which thehuman population lives. The internal logic of this study has tended to splitgeography into two parts: physical and human. The identity of physicalgeography is the more discernible part, as it is concerned with the study, overtime, of the characters, processes, and distribution of inanimate phenomenain the space accessible to human beings and their instruments. Humangeography, on the other hand, is not so clearly defined, as it deals with problemswhich are, in the final analysis, multidisciplinary or extradisciplinary incharacter. Thus, although human geography can be consistently defined as thatpart of the social sciences which studies people solely in relation to space andplace, this study can range from synthesizing the relationship between humansocieties and the Earth's surface (in which people-environment relations areemphasized) to that of an all-encompassing coverage of all aspects of geographynot directly concerned with the physical environment.One corollary of such an all-encompassing coverage is the multiplicity ofapproaches in human geography. As geographers probe further into the truthof the human phenomena, be it the interrelationship of people (individuallyor as groups) in their physical or social environment, the spatial and temporaldistribution of human creations, or the organization of society and social processes,and as they draw increasingly from extraneous disciplines in the courseof such probing, it has become more and more obvious that it is now impossibleto forge and maintain a singular human geography.For instance, an economic geographer trying to understand the unequaldistribution of incomes among population groups in different places will be ...

From Fieldwork to Research Theory on an Indian Pilgrimage

2005 ◽  
Vol 1 (2) ◽  
pp. 105-121 ◽  
Author(s):  
Rémy Delage
Keyword(s):  
Social Sciences ◽  
Random Sampling ◽  
South India ◽  
Scientific Discourse ◽  
The Other ◽  
Critical Reading ◽  
Major Research ◽  
Research Hypothesis ◽  
Sources Of Knowledge ◽  
The One

Using as the example of the pilgrimage to Sabarimala (Kerala, South India), I propose here to explore the links existing between sources, research hypothesis and research theory in social sciences. The choice of research materials in the process of investigation, sources of knowledge about the studied object, is not mere random sampling; it is processed in accordance with the questions of the researcher. It inevitably assumes a selective dimension. After a critical reading of the sources used by Indian studies, I will highlight on the connections between the sources and the methodological tools on the one hand, and the major research hypothesis about pilgrimage on the other. The links between the data taken from the field and the legitimacy of scientific discourse on India will be examined at the end before providing some keys for the interpretation of Sabarimala phenomenon in South India during the contemporary period.

RELEVANCE OF PHILOSOPHY OF EDUCATION TO CURRICULUM THEORY AND DEVELOPMENT IN NIGERIAN EDUCATIONAL SYSTEM

2015 ◽  
Vol 3 (2) ◽  
pp. 256-261
Author(s):  
Zaka Rauf ◽  
MUSA YUSUF
Keyword(s):  
Social Sciences ◽  
Educational System ◽  
National Curriculum ◽  
Philosophy Of Education ◽  
Curriculum Theory ◽  
Best Interest ◽  
Humanities And Social Sciences

Attempts of undue separation of the philosophy of education and curriculum theory and development in the teaching of systematic functional education have been seriously criticized. This has been so because it is not in the best interest in the teaching of an intelligent and national curriculum which forms the bedrock to the development of a truly vibrant educational system in Nigeria. This paper, therefore, is an attempt to investigate the relevance of the philosophy of education to the development of an intelligent curriculum which is imperative to the teaching of functional education in the technical, the sciences, the humanities and social sciences towards the revitalization of the Nigerian educational sector. 

Planning with Semi-input-output Method with Empirical Application to Nigeria. By Arie Kuyvenhoven. Leiden: Martinus Nijhoff Social Sciences Division. 1978. xi + 266 pp.

1980 ◽  
Vol 19 (3) ◽  
pp. 247-249
Author(s):  
A. R. Kemal
Keyword(s):  
Social Sciences ◽  
Developing Countries ◽  
Final Demand ◽  
The Other ◽  
Production Structure ◽  
Input Output ◽  
Output Analysis ◽  
Input Output Analysis ◽  
Comparative Cost ◽  
Planning Models

Input -output analysis is being widely used in developing countries for planning purposes. For a given level of final demand, input-output analysis allows us to project the required level of gross output to ensure consistency of plan. These projections are made on the assumption that the existing production structure is optimal and it implies that an increase in demand will be met through the expansion of domestic output even when it can be satisfied through an increase in imports. On the other hand, according to the semi-input-output method, we do not have to increase the output of international sectors in order to meet the increase in demand because the level and composition of these activities should be determined by comparative- cost considerations. These are the only national sectors in which output must increase in order to avoid shortage. The semi-input -output method has been such a useful and important contribution, yet, regrettably, its influence on the planning models had been rather limited.

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

STUDI KOMPARASI FILSAFAT PENDIDIKAN Y.B MANGUNWIJAYA DAN KI HADJAR DEWANTARA SERTA RELEVANSINYA BAGI PENDIDIKAN DI INDONESIA

2020 ◽  
Author(s):  
Muhammad Rizqi Akbar
Keyword(s):  
Immanuel Kant ◽  
Government Policy ◽  
Education System ◽  
Comparative Philosophy ◽  
Human Life ◽  
Philosophy Of Education ◽  
The Other ◽  
True Values

Education is essential for human life. Because with education, humans will experience a change, from not knowing to know. It can be said, that education is a noble effort in order to eradicate foolishness and humanizing human. According to what Immanuel Kant said that human could be human because of education. In Indonesia, the issues of the curriculum which is a government policy are one of the problems in education. The demands of the curriculum that want to measure the ability of the student just from numbers are one problem in the education world. Because education obviously cannot be narrowed down jus like that in numbers. These problems clearly cannot be solved easily. In one side, it must be admitted that the education system in Indonesia is very towards achieving a result. On the other side, a teacher must focus on teaching about true values. Based on the description above, this article will discuss the comparative philosophy of education in Y.B Mangunwijaya and Ki Hadjar Dewantara, and their relevance to education in Indonesia.

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

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