Filsafat Kapabilitas dan Kemungkinan Politik Pengakuan yang Mutual (Merekonstruksi Filsafat Praktis Paul Ricoeur)

<p>This article focuses on <em>Capability Approach in Philosophy and the Possibility of Politics of Recognition: to reconstruct Ricoeur’s practical philosophy. </em>Based on his philosophical question: what is capable self? we search for the meaning of human capability which will imply an understanding of the self and the recognition of its basic personal capacities, from where proceeds mutual recognition. Since this is the main goal of Ricoeur, I choose to expose this part of his work with the objective of structuring its ethical aim, which is to live good life with and for others in just institutions. Here, love, justice and the poetics of the gift will play significant roles. This study is divided into three main parts. Part One is a discussion of the phenomenology of the capable self that aims to emphasize the meaning of personal capacities in terms of self’s ability. Part Two presents ethics and the politics of recognition in three sub-themes: self-esteem, solicitude for others and justice in institutions. This leads to the Part Three which completes the previous study by analyzing the relationship between love, justice and possibility of the politics of mutual recognition.</p><p><strong>Keywords</strong>: Capable self, Mutual Recognition, Ethical Aim and the Poetics of the Gift.</p>

Language

The paper reassesses the evidence on the Epicurean analysis of language, which so far has received two kinds of interpretation. One is the “extensionalist” view, which supposes that the Epicureans developed a theory of meaning. The other consists in the “intensionalist” reading, which on the contrary suggests that these philosophers embrace a philosophy of linguistic behavior, where words express things without the medium of signification. The paper will argue that the former interpretation is more plausible, while focusing especially on the following topics: the relationship between words and reality, the natural origin of language, the theory of preconceptions, the ethical aim of Epicurean linguistic analysis as a whole (i.e. the search for the evident meanings of terms, which allow us to make inquiries that lead humans to well-being). At the same time, the paper will reconstruct how the Epicurean linguistic doctrine developed through time, from Epicurus to Diogenianus. This investigation will show that Epicureans did not simply repeat the basic teachings of their master, but improved them and changed some details, without however abandoning its main points. The only possible exception might be Lucretius’ study of poetry, which in his perspective consists precisely in abandoning the proper meanings of words and adopting a beautiful language which in part deliberately conveys falsehood/deception.

We Rode a Train to Write This Essay

This essay introduces Inhabiting Cultures, a special issue of the Journal of American Studies. The guest editors, idea collective John Q, examine the relationship between method and academic writing by riding a train as a public editorial act and a way of practicing empathy in public scholarship. Contributors to this issue produce the very kinds of culture they critique. John Q tracks these activities as the careful handling of particular kinds of cultural production with a critical and ethical aim.

La evaluación del aprendizaje por competencias mediante el método de proyectos: un caso práctico / Evaluation of Competency-Based Learning by Means of Project Method: a Case Study

ABSTRACTIn Higher Education is becoming widespread a teaching method founded on the constructivist and competency-based learning which is developed in the methodological context of cases, problems and projects that several universities have standardized. In this article, we study its relevance in the light of an experience in the lecture room and we also make progress as for the possible connection between those methodologies and qualitative tradition of the Social and Educational Sciences. To conclude, we contribute to its positive effect with regard to the learning efficiency and to preserve an ethical aim in the educational process. However, we make evident some excesses and limitations that it’s earnestly essential to deal with.RESUMENEn la educación superior se está generalizando la práctica docente sustentada en el aprendizaje constructivista mediante competencias, que se desarrolla y tiene lugar en el contexto metodológico de casos, problemas y proyectos, estandari-zados por diversas universidades. Aquí, exploramos su pertinencia a la luz de una experiencia desarrollada en el aula y avan-zamos en la posible relación entre estas metodologías y la tradición cualitativa de las ciencias sociales y educativas. Finalmente, convenimos en manifestar su efecto positivo para la eficiencia del aprendizaje y para preservar una intencionalidad ética en el proceso educativo. Evidenciando, no obstante, ciertos excesos y limitaciones que es necesario abordar con seriedad. Contacto principal: [email protected]

What Do Family Caregivers of Alzheimer’s Disease Patients Desire in Smart Home Technologies?

Summary Objectives: The authors’ aim was to investigate the representations, wishes, and fears of family caregivers (FCs) regarding 14 innovative technologies (IT) for care aiding and burden alleviation, given the severe physical and psychological stress induced by dementia care, and the very slow uptake of these technologies in our society. Methods: A cluster sample survey based on a selfadministered questionnaire was carried out on data collected from 270 families of patients with Alzheimer’s disease or related disorders, located in the greater Paris area. Multiple Correspondence Analysis was used in addition to usual statistical tests to identify homogenous FCs clusters concerning the appreciation or rejection of the considered technologies. Results: Two opposite clusters were clearly defined: FCs in favor of a substantial use of technology, and those rather or totally hostile. Furthermore the distributions of almost all the answers of appreciations were U-shaped. Significant relations were demonstrated between IT appreciation and FC‘s family or gender statuses (e.g., female FCs appreciated a tracking device for quick recovering of wandering patients more than male FCs: p = 0.0025, N = 195). Conclusions: The study provides further evidence of the contrasted perception of technology in dementia care at home, and suggests the development of public debates based on rigorous assessment of practices and a strict ethical aim to protect against misuse.

Translating the Untranslatable

Translation scholars have recently emphasized the importance of the translator's (in)visibility (Venuti) and of the ethical aim of translation (Berman). This paper argues that a) the translation of literary sociolects is paradigmatic of the way in which the translator's visibility is foregrounded within the target text; b) their translation requires a "visible" engagement on the part of the translator which is grounded in an ethics of translation, thus leading beyond the visible/ invisible dichotomy implied by Venuti and the positive/negative ethics dichotomy set up by Berman; c) the comments made by numerous translation scholars concerning the problems raised by literary sociolects reflect some of the contradictions besetting contemporary translation theory.

"Recasting the Golden Rule: Claude Sumner's Philosophical Contribution Reconsidered."

The analysis of the treatise of Zär'a Ya’Əqob and Wäldä HƏywåt is one example of Claude Sumner's contribution to Ethiopian philosophy that deserves more recognition than the little attention it has attracted in contemporary scholarly engagements. Of particular significance is his analysis of the treatise’s social philosophy as condensed in the universal ethical dictum: the Golden Rule, which is a “precept that one should do as one would be done by." The purpose of this article is to inquire what this particular analysis could contribute to the broader discourse of the Golden Rule to resolve interpretational difficulties, and to the social dimension of human life, focusing on the value of respect that binds people together. To this end, the article begins by clarifying how this moral precept is set in a religious perspective to establish it as a supreme moral principle. Subsequently, the discussion will focus on how such a moral rule fosters the conceptual passage from the teleological (ethical aim) to the deontological (moral norm) and from respect to just relations, serving as a ligament that links both subjective and objective norms. Here, I will argue that this supreme moral principle has a comparative advantage over the Kantian Categorical Imperative. Finally, the paper will conclude by accentuating the moral-philosophical implications of the discussion pertinent to diversity and social cohesion.

A Reading of Sherwood Anderson's “The Man Who Became a Woman”

Although almost anyone's list of Sherwood Anderson's successes in fiction would include “The Man Who Became a Woman,” this haunting story has provoked less commentary than it deserves. Irving Howe provides the fullest discussion in Sherwood Anderson, though the nature of his book prevents him from treating the story in detail, and we may take his interpretation of it as standard. For Howe, “The Man Who Became a Woman” is concerned essentially with homosexuality, showing us an older man not even yet “secure in his male adulthood” who is driven to narrate some extraordinary experiences of his youth: experiences in which “psychic needs and moral standards clash,” and which may reveal the youth's “hysteria as a result of accumulated anxieties about his sexual role.” In what follows, I shall not be denying that homosexuality is a major motif, but arguing that Anderson is writing about something more: about a particular integrity of being that the youth must experience as a requisite for growing up. To this extent I shall be reversing Howe's emphasis, suggesting that the story centers on the conditions under which the narrator matures, and taking the homosexuality as one instance among others of the narrator's special quality—his openness to the contrarieties of experience. Perhaps some support for this reading inheres in the fact that the teller periodically denies being homosexual in any ordinary sense (e.g., pp. 188, 207, 209): while these denials may be seen as his psychologically necessary effort to shield himself from the truth, they may also be plausibly viewed as indications that the heart of the story's significance lies elsewhere. In any event, the teller himself—when addressing the reader on behalf of the story—insists on its unconventionality: “I'm puzzled you see, just how to make you feel as I felt that night. … I'm not claiming to be able to inform you or to do you any good. I'm just trying to make you understand some things about me” (p. 208). Disclaiming a traditional instructional or ethical aim, he invites us simply to participate in his crucial experience on “that night.”