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Copyright of Italian Journal of Health Education, Sport & Inclusive Didactics is the property of Edizioni Universitarie Romane and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The notion of moral expertise poses a variety of challenges concerning both the question of existence of such experts and their identification by laypeople. I argue for a view of ethics expertise, based on moral understanding instead of on moral knowledge, that is less robust than genuine moral expertise and that does not rely on deference to testimony. I propose identification criteria that focus mainly on the awareness and communication of implicit biases and situated ignorance. According to the account of ethics expertise presented in this paper, the expert's testimony is not an epistemic reason for the layperson's belief, but merely an epistemic influence. The epistemic reasons for the layperson's belief are largely independent from the expert. But there is still some epistemic risk involved in the proposed method of knowledge transfer, and therefore criteria for the identification of a trustworthy expert are necessary. The risk involved in knowledge transfer can be both due to willful manipulation and due to the expert's implicit biases and situated ignorance. While willful manipulation cannot really be avoided, the influence from biases and ignorance can be minimized. I argue that the best way to do this is if the expert is aware of their own biases and ignorance and communicates them. Combined with evidence of the expert's education in moral philosophy and experience with the topic in question, this gives the layperson the best chance to identify someone who can really help them consider all relevant aspects of a situation and come to a better justified decision. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mental health services are currently undergoing immense cultural, philosophical, and organisational change. One such mechanism involved in this change has been the recognition of lived experience as a knowledge subset in its own right. Within five Community Health Care Organisations [CHOs] in the Irish mental health services, 2017 marked a new era as the traditional statutory mental health service hired a total of 30 Peer Support Workers. Since then, additional Peer Support Workers were recruited along with the added addition of Family Peer Support Work. The purpose of such positions is to use their lived experiences and the knowledge subset within it to normalise experiences, break down hierarchical barriers and facilitate candid conversations that will allow the service user to progress on their own, self-defined recovery journey. Since it's inception into Irish mental health services, peer support has been line managed by a non-peer discipline. It is this where this paper highlights a potential problem. The paper raises concerns that the supervision conducted by these non-peer professionals could tamper, mutate and destroy the essence of peer support—the transfer and use of lived experience between service users. As such, a recommendation is suggested that the literature pauses discussions as to the mechanism by which lived experience is delivered and instead focus energies on identifying the ontological and epistemological position that underpins the experiences.One potential position to examine is that of constructionism as such knowledge is created or constructed through the fusion of life experiences and sub-concious thoughts and emotions experienced at a particular moment in time which are then entangled together with current information to create a narrative or story that can be therapeutic. It is through this philosophical exercise involviong/including existential themes that the essence of lived experience can be identified, protected, and nourished within mental health discourse. [ABSTRACT FROM AUTHOR]

Copyright of Paideia (0103863X) is the property of Paideia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Epistemology is a science that discusses human knowledge, including its nature, possibility, ways, types, territory, etc. of knowledge. It is a field that philosophers, theologians, and religious scholars have taken more effective steps in deepening and developing it. Jewish thinkers have also paid special attention to this issue. Sadia bin yusuf al-fayoumi, nicknamed Sadia Gaon, the father of Jewish philosophy and the head of the Rabbinical religious school "Sura", is considered one of the most important theologians in the history of the tradition of Rabbinical Judaism. He is known as the first Jewish philosopher and exegete in the middle centuries due to his innovative and systematic ideas. He is the first person who, in addition to his detailed views on theology and cosmology, has also raised important opinions on epistemology in two works ‘Kitab Al-Amanat Wa'l-'tiqadat (the Book of Beliefs and Opinions)’ and ‘Tafsir Sefer Yetsira (Commentary on the Sefer Yetzira)’. The two works suggest two different structures of epistemology. Sadia points out that the human mind is able to explain reality in two ways: one is based on empirical rationalism and the other is based on divine illumination and self-revelation in the mind. In other words, the human mind can act in two modes like the act of dialogue (i.e. arguing and reasoning or being silent, meditating, listening, and seeing). Considering the unique role of knowledge arising from reflection and revelation, in reaching the complete truth, Sadia plans and examines it from various angles in his important works. Along with Al-Amanat Wa'l 'tiqadat, he makes a detailed discussion in the Commentary on the Sefer Yetzira about epistemology. Its study helps a lot to understand his thought. Sadia's thinking in religions and beliefs has a controversial nature. In the Commentary on the Sefer Yetzira, he has relatively deep and esoteric thinking. This study, using the analytical comparative method, investigates the topics related to epistemology raised in the two mentioned works of Sadia. In his works, knowledge has different meanings: in Al-Amanat Wa'l- 'tiqadat, it is shown as the correspondence between external reality and its concept in the human mind, while in Commentary on the Sefer Yetzira, knowledge is related to the origin and nature of creation. In ‘the Book of Beliefs and Opinions’, Sadia, in a positive answer regarding the possibility of acquiring knowledge, considers his goal to be certain and removes all doubts. In this book, while proving the same validity of knowledge and results that can be achieved through revelation and rational reasoning, he cites verses from the Bible to prove the foundations of his epistemological teachings. He considers the factor of knowledge to be the intellectual power of the soul, which only God has rightly placed in the person's existence. Despite the fact that the cognitive process relies on sensory perception, the intellect includes a system of principles and generalities that exist independently of sensory data. The Commentary on the Sefer Yetzira considers the goal of the author of the book to be the representation (portrait) of how things come into being and find their existence so that the knower can understand them and the wise beings can learn them. Therefore, while confirming the possibility of acquiring knowledge, this work emphasizes the role of revelation in this connection. Al-Amanat Wa'l-'tiqadat presents the elements of the ‘cognition process’ in the form of a hierarchical model in three steps: 1) a complex and vague idea that is only a vague and confused idea of the nature of the research subject, 2) an analysis of this idea, and 3) accepting the ultimate truth by a belief freed from doubts. Here we witness a process of gradual internalization of knowledge that occurs in the mind, a process during which sensory perception turns into belief. In this process, reason gradually removes the factors that cause doubt and error, and then reaches the understanding of the truth by refining and classifying the mixed information of the external world. This is Saadia's model to reach the correct belief. The Commentary on the Sefer Yetzira does not include regular epistemological statements that describe the process of cognition in detail. But it associates three necessary factors (knowing, thinking, and believing) with the three corresponding faculties of the soul. He attributes knowledge to the power of collecting data (al-Qowwah al-Hashira) of the soul, which collects the discussed data and transmits them to the second power. The second power is the ‘discernment power’ (al-Qowwah al-Momaizah), which recognizes true and false data and verifies the facts by rejecting false data. Then, this power transfers the refined information to ‘Al-Qowwah al-Mu’taqidah’ which preserves it and becomes sure of its authenticity. In the Commentary on the Sefer Yetzira, along with the three general sources of knowledge, mentioned in Al-Amanat Wa'l-'tiqadat, the knowledge of ‘lightning-like’ (Kal-barq), i.e. illumination, plays a prominent role. In complete contrast to his negative assessment of lightning-like knowledge in Al-Amanat, in the Commentary on the Sefer Yetzira, he states that the principles of things appear in the mind like lightning, then they become clear and certain before his eyes. Of course, this duality goes back to different approaches of Sadia's epistemology in these two works as well as the related fields. In Al-Amanat, the knowledge of ‘lightning-like’ refers to sensible reality per se. But in Commentary on the Sefer Yetzira, knowledge has the nature of representation. That is, the mind relies on itself in the complete absence of sensory data. Therefore, it seems that illumination is the only way to understand this ‘other reality’. In al-Amanat and beliefs, knowledge means the correspondence of external reality and its meaning in the human mind, while in the Commentary on the Sefer Yetzira, it is related to the ultimate roots of creation, without considering sensory perception. Wisdom is one of the most controversial epistemological words of Sadia. Saadia's definition of wisdom is based on various biblical passages, and thus it can be seen as the result of Saadia's exegetical activities rather than independent philosophical reflection. In Al-Amanat, al-Hikmat is defined as “kawn al-ashyaʾ ʿala ḥaqaʾiqiha al-maʿluma wa-laysa-l-ḥikma an takun al-ashyaʾ ʿala tamanni mutamanin wa-la shahwa mushtahin” and the Commentary on the Sefer Yetzira defines it as “al-ḥikma hiya tartib al-ashyaʾ maratibaha wa-taqdiruha maqadiraha”. In short, according to Sadia, it should be said that reality speaks in two languages. In other words, the human mind is able to understand and express reality in two ways: one is universal and unanimous, and ultimately based on sensory and intellectual perception, and the other is based on God's self-revelation through human intuition. [ABSTRACT FROM AUTHOR]

Background: Forced sex is associated with negative psychological health outcomes. This study aimed to determine the prevalence of forced sex and its predictors. Methods: This cross-sectional study was performed on 800 students of a university in USA using a random sampling method. Reproductive health electronic questionnaire was used for data collection. Due to the sensitive nature of the questionnaires and for anonymity, Qualtrics software was used. To estimate the extent of the effect of each of the independent variables (knowledge, attitude, as well as socio-demographic characteristics) on the dependent variable (forced sex), multivariate logistic regression was used. Results: About one-fifth of students (16.9%) had experienced forced sex. The variables of gender, knowledge about sexually transmitted diseases (STD), and sexual attitude were among the predictors of forced sex. This kind of sexual relationship was more likely to occur in girls than in boys (OR = 2.94, 95%CI: 1.20 to 1.71). Further, the chance of forced sex significantly increased with growing knowledge of STD (OR = 1.41, 95%CI: 1.61 to 1.71), and sexual attitude (OR = 1.23, 95%CI: 1.04 to 1.21). Conclusion: Considering the impact of gender, knowledge about STD, and sexual attitude on forced sex, educational interventions among the youth especially girls are required to provide complete and proper information about sexual and reproductive health and rights and correct the sexual attitudes of the youth. [ABSTRACT FROM AUTHOR]

Interpretation of the existence and text is a type of esoteric (rational-intuitive) excavation of a subject that leads to the discovery and extraction of new propositions. Mulla Sadra, as a philosopher, is of rationally grounded principles in epistemology which have influenced his hermeneutical style. The study and analysis of these principles, the inference and identification of the rules that are based on these principles, and also the scope of the influence of these principles and rules on Sadra’s hermeneutical interpretations are among the main goals of the present essay. The methodology of the present study is descriptive-analytical focusing on Mulla Sadra’s works. The main extracted rules consist of the movement from the acquired knowledge to the knowledge by the presence of intuitive interpretation. To put it more clearly, human understanding of the text of existence can make its way from the acquired knowledge of objects to the sense of the presence of objects. This process of the reading of existence is what we refer to as the hermeneutical method that has its origin in the belief in the sacredness of the text of existence as a divine manifestation. When one encounters existence in the form of presential intelligence, a hermeneutical effort has taken place, but it is not so that this process has come to its end; because existence does not stop by its manifestations and its messages are infinite. The second rule is the active and productive role of reason in rational interpretation. Reason in this context as the source of human knowledge is indeed discursive theoretical reason which represents the stage of the acquisition of the theories and the intelligibilia (actual reason) from the meanings of the quadruple stages. In “Breaking the Idols of Ignorance”, Sadra insists that if the argumentative reason is not strengthened, imagination would get activated and thus cordial openings are replaced with imaginative pictures. The application of reason for hermeneutical interpretation consists of the supervision of the hermeneutical understanding and those requirements inferred from the surface of the text which should be correspondent to the rules of interpretation. These rules are discussed at the end of this study. Moreover, discursive reason in the course of the evolution of the epistemic foundations of interpretation can also play its role. Theories of knowledge each one of which has been rationally grounded in its particular school are theories that consider knowledge to have a process the outcome of which is knowledge or consciousness. For example, if in the knowledge we believe in the theories of intellects, in the theory of ideas, or even Kant’s epistemologic a l doctrine, each one of these understands knowledge in terms of a particular process. Accordingly, each of these epistemic perspectives respectively traces the origin of the emergence of hermeneutics or interpretation back to active intellect, ideas, or the structure of the human mind. Sadra believes that intuitive truths that are revealed to the person under particular conditions lie outside the scope of rational activity and argument in its specific sense; then, reason does not have access to the border of opening and intuition. When the soul reaches the knowledge through thinking, we call this mode of knowledge “reason” while if this knowledge is acquired directly from God it is called “heart”. Reason moves forward in the course of the acquisition of knowledge through delimitation and creation of connection and conditions while the heart traverses this course via transcending the conditions and limits. Receptivity and passivity of cordial perception in intuitive interpretation, the necessity of the harmony of rational-intuitive interpretation with the primordial perception, and the hierarchical nature of the structure of intuitive interpretation are among the other rules discussed in the present study. Dynamicity of hermeneutical interpretation is rooted in the dynamicity of truth not in our capability of arbitrary reading of truth because this dynamicity is due to the dynamicity of divine inspirations and manifestations. Human connection with the existential world is proportionate to his ascension and he will turn into the truth of that world insofar as if he reaches the world spirits, he will face the original truths. The intermediate role of the world of ideas and imagination in intuitive interpretation is the other rule. Sadra’s theory of the immateriality of imagination becomes explicated in his discussion of imagination in interpretations of purgatorial and otherworldly ideas. Moreover, according to Sadra’s theories, the intermediate role of the world of ideas and imagination is uncovered in the depiction of intuitive ideas and interpretation. The necessity of controlling the sources of knowledge in the interpretation (the necessity of regulation in particular) is the last rule which we have discussed. Sadra reiterates that the essence and secrets of the text of the Quran are not in conflict with its interpretative appearance rather complete it. In hermeneutical interpretation, metaphoric use does not occur. Therefore, the correct interpretation is the one that is in harmony with the surface of the Book and the Sunnah. The present study not only demonstrates part of the logical and philosophical rules governing the textual interpretations, but also presents an analysis of hermeneutical knowledge sources (reason and heart) which can contribute to a deeper and practical understanding of transcendent philosophy. Epistemological rules are concerned with the existential mode of human epistemic faculties in particular though these rules are mostly pre-hermeneutic. In other words, our knowledge of them can explain the substructure of Sadra’s interpretations. These rules have been inferred from Sadra’s works and enriched with the texts which are in line with Sadra’s ideas. These heptafold rules are grounded in semantic realism and textual understanding, the theory of author-centeredness and textualism, and finally in ontological realism. Sadra’s interpretations are divided into two rational and intuitive types. The reason is of an active role in these Sadraean interpretations and is concerned with production and creativity but this creativity is controlled with interpretative regulations. According to Sadra, the reason is prior to tradition and basically intuition is a level higher than discursive reason which lies over it. The results of this study show that without paying attention to the aforementioned principles and their relevant rules, one cannot reach a tridimensional and deep understanding of Sadraean interpretations. Failure of correct understanding of the place of hermeneutical interpretation in Mulla Sadra’s philosophy is itself the source of many of the views and criticisms that are expressed by the opponents and critics of Sadraean philosophy. [ABSTRACT FROM AUTHOR]

Forty-four elementary grade teachers of deaf and hard of hearing students were surveyed about how they taught writing and their beliefs about writing. Beliefs about writing included their self-efficacy to teach writing, attitude toward writing, and epistemological beliefs about writing. These teachers from fifteen different states in the United States slightly agreed that they were efficacious writing teachers and they were slightly positive about their writing. They slightly agreed that learning to write involves effort and process, moderately disagreed that writing development is innate or fixed, slightly disagreed that knowledge about writing is certain, and were equally split about whether writing knowledge comes from authorities and experts. On average, teachers applied the twenty-two instructional writing practices surveyed at least once a month. They reported their students wrote weekly, and their writing was supported through goal setting, feedback, and prewriting activities. Writing instruction mostly focuses on teaching grammar and how to plan compositions. Teacher self-efficacy uniquely and statistically predicted reported teaching practices after attitude toward writing, and epistemological beliefs were first controlled. Recommendations for future research and implications for practice are presented. [ABSTRACT FROM AUTHOR]

Third, it is true that two historiographical categories have been created and made use of in order to account for the writing of new types of logic by philosophers going from Bacon to Locke: "logic of ideas" (Yolton [113], [114]; Auroux [10]; Easton [38]; Schuurman [99]), "facultative logic" (Buickerood [21]; Yolton [113], [114]). Being mainly concerned with the origins and development of formal logic, current "histories of logic" often devote scarce, if any, space to logic in the early modern period. Wotton singles out "great" names (Bacon, Descartes, Locke, Tschirnhaus) and credits them for having something valuable to say about logic. A philosopher like Descartes could have his remarks about logic turned into a logic textbook or a logic textbook chapter. At the same time, he acknowledges the importance of the history of logic in the building of his own logic project and puts this theoretical claim into practice, by revisiting in his logic the Thomistic notion of the movement of reasoning, and by attaching importance to the figure of Bacon. [Extracted from the article]

Anthropological interest in secrecy and silence - and in related aspects, such as lying, knowledge, memory and forgetting - has been both long and ambivalent. Through what may be called personal anthropology, in this article I describe both private and professional anthropological experiences including family memories, fieldwork sites and academic practices. By recalling state socialist ideology, censorship and family secrets, I illustrate how citizens have relied on each other in order to counter state hegemony. I highlight how surveillance in Romania expressly encouraged my informants, as well as the secret police, to engage in mutual intelligence and observation as evasive tactics. Building on these strategies, I argue that Hungarian academic life is not immune to secrecy, silence and covert action. I introduce an anthropologist who worked for the Hungarian secret police, and consider how academic life continues to rely on covert programs and an institutionalized hierarchy to promote and maintain its structures and interests. [ABSTRACT FROM AUTHOR]

Heritage and modernity are among the most challenging and perhaps the most sensitive issues of the last two hundred years of the Islamic world, around which different and sometimes contradictory, extremist, and deviant readings and approaches have been formed. Undoubtedly, this issue is one of the common and frequent topics in the intellectual discourse of the Arab world and has attracted the attention of many thinkers. Hassan Hanafi (1935) is a thinker, theorist, and one of the most prominent contemporary religious modernists. His project of heritage reconstruction is one of the great projects in the Arab Islamic world. Hanafi launched a project to rethink and rebuild the legacy of the past to resolve the crises and challenges of the Islamic-Arab world. This present descriptive-analytical study aims to review and critique Hassan Hanafi’s heritage reconstruction project. The study addresses the following questions: What is the definition of heritage from Hanafi’s point of view? What are the components of the Hanafi’s heritage reconstruction project? What are Hanafi’s intellectual foundations in this project? What is the Hanafi approach to this project? What are heritage readings? This study uses two articles of Nasrullah Aghajani as benchmarks. The results show that according to Hanafi, heritage reconstruction is made in special ways, some of which involve language and words, some refer to meanings and concepts, and some to the very nature of objects and subjects. Introduction Modernity in the Arab world began from the moment the Arab thinker realized that the Westerners were ahead of him and that he was still lagging behind. The beginning of this moment is mentioned in the attack of Napoleon Bonaparte in the late 18th century. That is, modernity did not originate from the context of an internal cultural revolution. Some see it as a moment of cultural invasion and the spread of Western colonialism in the Arab world. Modernity allowed the Arab intellect to discover itself, its shortcomings, and its space. The clash between the Islamic and Western systems took place during Napoleon’s invasion of Egypt in 1798, which led to their confrontation and affected the people. The issue of heritage and modernity is one of the most important challenging issues in contemporary Arab thought in the 1970s, especially if we look at the vast amount of writings, researches, and seminars that have dealt with this subject. Hassan Hanafi (born 1935, Cairo) was a thinker, theorist, and one of the most prominent contemporary Egyptian religious modernists. He was an Islamic theorist, a graduate of the French Sorbonne University, and taught and researched in many universities in Arab countries. He had the middle ground between fundamentalism and secular currents. Hanafi became famous for his Islamic leftist views and the intellectual project called ‘heritage reconstruction’. Hanafi works in the three areas of reconstruction of Islamic heritage, western studies, and the recognition of issues related to the contemporary reality of Muslims. Materials and Methods The present study critiques Hanafi’s heritage reconstruction project using a descriptiveanalytical approach. Articles have already been written on Hanafi’s intellectual foundations, methodology, and Western studies project. We can even refer to numerous and noteworthy articles (e.g. Nasrullah Aghajani and his book entitled Islam and Modernity in Egypt). The two studies of Aghajani have been considered in this study as benchmarks of criticizing Hanafi’s heritage reconstruction: ‘Islamic heritage in the grip of modernity: a critique of Hassan Hanafi's approach in the reconstruction of Islamic heritage’ and ‘the methodology of Hassan Hanafi's intellectual system’. Discussion of Results and Conclusions In Aghajani’s first study, the issue of modernization and ways of modernizing heritage, which is considered in the present study, is mentioned. But the project of heritage reconstruction and its components and readings, the difference between modernity and innovation, and other issues raised in the present, have not been considered by Aghajani. In the second study, Hanafi’s methodology including the epistemological and nonepistemological fields affecting his intellectual system is stated and only influential people and schools are mentioned and Hanafi’s reconstruction project is not discussed. Hanafi presented a project called ‘heritage reconstruction’ to solve the contemporary crises of the Islamic-Arab world, which is one of his most important intellectual projects based on conceptualization. He refers to the legacy of spiritual data left over from the history of Islam in the fields of traditional epistemology. He believes the tradition itself must be achieved by suspending existing interpretations. Hanafi has a utilitarian view of the Islamic tradition that should be reconstructed in that part of the Islamic tradition. This view is in line with the conditions of the Islamic world. Hanafi describes the Islamic heritage phenomenologically according to Husserl's phenomenology. [ABSTRACT FROM AUTHOR]

If there is widespread disagreement in an intellectual community, are its members in some sense failing epistemically? In this paper, I will offer a reconstruction of the first sustained attempt to answer this question. The attempt is made in the Alcibiades, a dialogue attributed to Plato. There, Socrates argues that the disagreeing parties lack knowledge. I will offer a reconstruction of this argument. Socrates relies on a controversial premiss according to which systematic and persistent disagreement within a group is an indication that its individual members lack knowledge. This claim rests on an optimistic assumption, explicit in the Alcibiades, that a person who possesses knowledge in a domain is able to persuade the audience and bring it to an agreement with the speaker. Knowledge, if present, spreads within the community unobstructed. [ABSTRACT FROM AUTHOR]

Background: In Europe and the Mediterranean, over-exploitation and destructive harvesting techniques have been identified as two critical threats affecting the sustainable harvesting of wild medicinal plant (WMP) species. However, unsustainable harvesting is not an issue everywhere and localized assessments are needed. Local knowledge has been praised for its potential for local short-term assessments. In this study, we aimed to register the known, harvested, and locally utilized WMP species and understand local knowledge of harvesters about the ecological sustainability of WMP harvesting and the perceived changes of WMP availability. Materials and methods: This study was conducted on Lemnos island, Greece, in July and August 2018. Sixteen harvesters knowledgeable about gathering and using WMP were chosen through purposeful and snowball sampling. Successive free-lists provided insights on the taxa known, harvested, and utilized by harvesters and subsequent semi-structured interviews served to understand harvesting practices and perceived changes of WMP availability. Participant observation during seven harvesting walks allowed for additional insights and facilitated the collection of voucher specimens. Results: In total, 144 different plant taxa were listed as useful and 81 had been harvested in the prior 4 years. Medicinal applications were mainly related to digestive and respiratory system issues. A number of favorable harvesting practices suggested a high potential towards an ecologically sustainable harvest. Although, a decreased availability for certain plant taxa and harvesting sites was reported and mainly attributed to external factors such as pollution, unusually dry weather, intentional pastureland burning or chemicals in agriculture, but also destructive harvesting by less knowledgeable harvesters. Conclusions: Knowledgeable harvesters of Lemnos gather and use a considerable number of WMP taxa and possess local knowledge that supports an ecologically sustainable harvest. However, certain plant taxa and areas of the island were indicated to be under pressure from harvesting, unusual climatic conditions, and agricultural practices. Our approach confirmed that local knowledge should be taken into account for assessing the sustainability of WMP harvesting. [ABSTRACT FROM AUTHOR]

"Evidence-Based Medicine" (EBM) and "Personalized Medicine" (PM) are both complex, multifaceted movements with significant implications for 21st century medicine's approach to medical evidence and clinical decision making. Both movements entail a specific vision for an ideal of medicine, as well as recommendations for practices to achieve this ideal. Each movement also implicitly and explicitly involves its own competing set of epistemological assumptions regarding the nature of medical knowledge, which act to inform (and are themselves informed by) these ideals and practices. These differences in epistemological perspective manifest as multiple tensions between EBM and PM. The movements differ substantially in their approach to the respective roles of theory and evidence in medical knowledge, in some ways echoing the long-standing "empiricism vs rationalism" tensions in Western philosophy. They also differ in their assessments of the nature of medical uncertainty, and of the level of statistical heterogeneity in patient responses. These conceptual differences manifest methodologically as differences in approach to aggregate vs individualized analyses, including subgroup analyses, and in practice as different views regarding individualization and standardization in medical care. This work engages in an exploration of the history and nature of these movements and explores these conflicts from epistemological and practical perspectives, as well as the potential for a complementary synthesis between the two. While EBM and PM have substantial points of conflict, they share a firm belief in the pragmatic potential for their methods to improve medical care despite the putative limitations of scientific inquiry, and they are not necessarily fundamentally incompatible. The movements must work to actively examine their epistemological assumptions and engage meaningfully with the resulting criticisms in order to define the best path forward for 21st century medicine's relationship with evidence, knowledge, and decision-making. [ABSTRACT FROM AUTHOR]

In this article, the epistemic-entrenchment and partial-meet characterizations of Parikh's relevance-sensitive axiom for belief revision, known as axiom (P), are provided. In short, axiom (P) states that, if a belief set K can be divided into two disjoint compartments, and the new information φ relates only to the first compartment, then the revision of K by φ should not affect the second compartment. Accordingly, we identify the subclass of epistemic-entrenchment and that of selection-function preorders, inducing AGM revision functions that satisfy axiom (P). Hence, together with the faithful-preorders characterization of (P) that has already been provided, Parikh's axiom is fully characterized in terms of all popular constructive models of Belief Revision. Since the notions of relevance and local change are inherent in almost all intellectual activity, the completion of the constructive view of (P) has a significant impact on many theoretical, as well as applied, domains of Artificial Intelligence. [ABSTRACT FROM AUTHOR]

Copyright of Phainomena is the property of Phenomenological Society of Ljubljana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Islamic psychology (IP) community in Europe has recently witnessed a heated debate about the credentials required to participate in the theoretical substantiation of IP and Islamically integrated psychotherapy and counseling. This debate has provided convenient circumstances for Muslim psychologists and Islamic scholars alike to rethink their roles within the flourishing movement. Specifically, the discussions hint toward the importance of adopting a collaborative research methodology for IP, in particular for basic research. The methodology of choice will need to define the necessary qualifications and responsibilities of scholars and psychologists in a collaborative research process (personal collaboration) and evince its capability to appropriately marry knowledge and data, diverging research methods, and perspectives, concepts, and theories from Islamic studies and contemporary psychology (content‐related collaboration). Here, we devise and offer a case illustration of an Islamic Psychology Basic Research Framework (coined the SALAAM Framework). This framework uses the Institute for Interdisciplinary Studies (IIS) Model of Interdisciplinary Research, developed by the IIS at the University of Amsterdam. Our first aim is to appropriate the IIS model for the IP literature by applying the model's research process phases and technique for the integration of disparate bodies of knowledge—that is, the identification of common ground—to methodological approaches in the contemporary IP literature. Our second aim is to exemplify the devised SALAAM Framework using the relatively unexplored area of Islamic cognitive theories (ICTs), which remain underdeveloped in contemporary psychological literature, primarily because of a lack of commensurability with the nomenclature of contemporary psychology. We thus provide a primer on the potential scope of ICTs. Toward the end of this article, we discuss the potential of the project of interdisciplinary construction of Islamic psychological theory, and the ability of the SALAAM Framework to establish a research program in IP that centers on cognition. We finally offer our reflections on the distinctiveness of Islamic psychologies in comparison to mainstream and Christian psychology. [ABSTRACT FROM AUTHOR]

Computational modelling has a rich history of successful use in researching cognitive phenomena. Its discoveries and applications do not seem to be stopping, yet with the rise of contemporary cognitive science paradigms, its scope and limits have been consistently put into the spotlight. The article reveals the scope of computational modelling by revealing its important role in progressing cognitive science research and helping cause important paradigm shifts as well as being useful at many levels of analysis. The limits are revealed to be some that are not easily solvable, if at all, mostly as they are not dependant on technological advancements. There are two main obstacles for computational modelling of cognitive phenomena: research bias, which manifests through the necessary presence of the designer's epistemological position as well as ideas on the mind and thus unavoidably being included in the model; and autonomy, the impenetrable basic element of living nature, which seems to make living organisms self-determine and thus create their own meaning in the world, something that seems to be unmodellable due to the designer always inputting her own meanings into the model and onto the modelled agents, which has been dubbed the PacMan Syndrome. Computational modelling is discussed in the light of these shortcomings, especially what it means to model living nature. [ABSTRACT FROM AUTHOR]

The article questions the how can educators use young adult literature to value and celebrate the funds of knowledge of students. Topics discussed include funds of knowledge, historically accumulated and culturally developed bodies of knowledge and skills essential for household or individual functioning and well-being; importance of empathy; and accessing our students' funds of knowledge through young adult literature.

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An indigenous cultural perspective relating to the perceptions, insights, and concepts of human intelligence was revealed through the voices of 13 participating Elders representing nine bands of Plains Cree First Nations in a study located in Saskatchewan, Canada (Frey, 2016). The ideologies of human intelligence have historically been primarily predominated by Western academic research. In general, the ideas of indigenous groups regarding their concepts of intelligence remain much less mainstream, with most research lacking indigenous epistemology, axiology, and indigenous research methodologies (Chilisa, 2012). In an effort to generate a broader more inclusive perspective of human intelligence by introducing Plains Cree concepts, this study utilized an integrated methodology consisting of Western phenomenology and indigenous research methods. The integrated design provided a unique scaffolding that served to enrich both Western academic and indigenous standards (Frey, 2016). Its purpose was and continues to be understanding. [ABSTRACT FROM AUTHOR]

This article is the second part of a study on the legacy of Jens Rasmussen. The first article, subtitled 'A Strong Program for a Hard Problem', looks back on his 30 years of scientific contribution, from 1969 to 2000. This second article explores and investigates some of the intellectual roots which influenced his thinking, using them as a basis to understand some limits and move forward. Indeed, historically oriented studies such as this one are not only tributes to researchers, but a way to differentiate and contrast our present situation with the past in order to integrate contemporary trends, be they theoretical or empirical, or oriented towards research and new models. In the first section of this article, I offer a synthesis of the background covered in the previous article, but I use a tree here as a graphical complement. Branches of the tree show the many fruitful directions opened by Jens Rasmussen, directions which inspired many researchers. In the second part, I address what I believe to be behind this wealth of engineering legacy: cybernetics. I contend that cybernetics has had a profound influence on his thinking and provided him key principles for his inspiring and successful models. To develop the tree image, one might say that cybernetics is the trunk of the tree. Finally, in the third part, I take the opportunity to explore the relevance of extending and sensitising his program to constructivist discourses. After an introduction to this discourse, identifying four types of constructivisms (cognitive, social, epistemological and anthropological), I characterise this move as a 'constructivist turn'. [ABSTRACT FROM AUTHOR]

We employed Cognitive Capitalism approach to shed light on the knowledge in the circuit shortage, on the fact that the subsumption of society by market logic exceeds the objective and subjective development of a knowledge-based economy. The concept of multitude indicates a socialization of the productive forces and potentially subversive, revolutionary and communist community at a global level. The aim of this article is to denounce this position from the practice of multitudinous intellectual in struggle for the common. We adopt the hypothesis that Luciano Gallino expressed in terms of cognitive capture, properly referring to the lack of opposition to the attacks of the class enemy and substantial acceptance of its theoretical paradigms. [ABSTRACT FROM AUTHOR]

The article discusses questions being central to intelligence organizations as they represent a relevant approach to the development of knowledge. It mentions that analysts are expected to ask right questions that help in understanding a particular situation at hand. It further discusses if question asking is not encouraged, intelligence organizations will lose the opportunity to choose the right questions to ask, which will ultimately result in loss of opportunities and lives.

Background: In organisational theory there is an assumption that knowledge is used effectively in healthcare systems that perform well. Actors in healthcare systems focus on managing knowledge of clinical processes like, for example, clinical decision-making to improve patient care. We know little about connecting that knowledge to administrative processes like high-risk medical device procurement. We analysed knowledge-related factors that influence procurement and clinical procedures for orthopaedic medical devices in Mexico.Methods: We based our qualitative study on 48 semi-structured interviews with various stakeholders in Mexico: orthopaedic specialists, government officials, and social security system managers or administrators. We took a knowledge-management related perspective (i) to analyse factors of managing knowledge of clinical procedures, (ii) to assess the role of this knowledge and in relation to procurement of orthopaedic medical devices, and (iii) to determine how to improve the situation.Results: The results of this study are primarily relevant for Mexico but may also give impulsion to other health systems with highly standardized procurement practices. We found that knowledge of clinical procedures in orthopaedics is generated inconsistently and not always efficiently managed. Its support for procuring orthopaedic medical devices is insufficient. Identified deficiencies: leaders who lack guidance and direction and thus use knowledge poorly; failure to share knowledge; insufficiently defined formal structures and processes for collecting information and making it available to actors of health system; lack of strategies to benefit from synergies created by information and knowledge exchange. Many factors are related directly or indirectly to technological aspects, which are insufficiently developed.Conclusions: The content of this manuscript is novel as it analyses knowledge-related factors that influence procurement of orthopaedic medical devices in Mexico. Based on our results we recommend that the procurement mechanism should integrate knowledge from clinical procedures adequately in their decision-making. Without strong guidance, organisational changes, and support by technological solutions to improve the generation and management of knowledge, procurement processes for orthopaedic high-risk medical devices will remain sub-optimal. [ABSTRACT FROM AUTHOR]

The article explores on the concept of language in Neoplatonism and poetry which shows distinction between illumination and knowledge. It examines the Neoplatonic philosophy and theology of contemporary poetry with the presence of crude human tools of language. It also cites the different temporal landscapes of the Neoplatonic tradition and the philosophical language of the poetry.

A wide variety of skills, abilities and knowledge are used in technological activities such as engineering design. Together, they enable problem solving and artefact creation. Gilbert Ryle's division of knowledge into knowing how and knowing that is often referred to when discussing this technological knowledge. Ryle's view has been questioned and criticised by those who claim that there is only one type, for instance, Jason Stanley and Timothy Williamson who claim that knowing how is really a form of knowing that and Stephen Hetherington who claims that knowing that is knowing how. Neither Ryle himself nor any of his critics have discussed technological knowledge. Exposing both Ryle's and his critics' ideas to technological knowledge show that there are strong reasons to keep the knowing how-knowing that dichotomy in technological contexts. The main reasons are that they are justified in different ways, that Stanley's and Williamson's ideas have great difficulties to account for learning of technological knowing how through training, and that knowing that is susceptible to Gettier problems, which technological knowing how is not. [ABSTRACT FROM AUTHOR]

The main goal of this paper is to defend the thesis that the content of know-how states is an accuracy assessable type of nonconceptual content. My argument proceeds in two stages. I argue, first, that the intellectualist distinction between types of ways of grasping the same kind of content is uninformative unless it is tied in with a distinction between kinds of contents. Second, I consider and reject the objection that, if the content of know-how states is non-conceptual, it will be mysterious why attributions of knowing how create opaque contexts. I show that the objection conflates two distinct issues: the nature of the content of know-how states and the semantic evaluability of know-how ascriptions. [ABSTRACT FROM AUTHOR]

The article offers the author's view on reading the English translation of the book of German author Klaus Mollenhauer entitled "Vergessene Zusammenhänge." The author states that the book provides example of a way of educational thinking and theorizing. The author mentions that the book makes it look too familiar to those whose main intellectual frame has been formed within English-speaking traditions.

Objectives. The aim of this study was to validate the breastfeeding experience scale (BES) in a sample of Iranian mothers. Methods. After translation and back translation of the BES, an expert panel evaluated the items by assessing the content validity ratio (CVR) and content validity index (CVI). 347 of mothers visiting health centers completed the Farsi version of the BES in the first month postpartum. Exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) were performed to indicate the scale constructs. Reliability was assessed by Cronbach's alpha coefficient. Results. CVR and CVI scores for the BES were 0.96 and 0.87, respectively. Cronbach's alpha coefficient for the BES was 0.83. The results of the EFA revealed a new 5-factor model. The results of the CFA for the BES indicated a marginally acceptable fit for the proposed model and acceptable fit for the new model (RMSEA = 0.064, SRMR = 0.064, X²/df = 2.4, and CFI = 0.95). Mothers who were exclusively breastfeeding at the first month postpartum had less breastfeeding difficulties score (30.3 ± 7.6) than mothers who were on partial breastfeeding (36.7 ± 11.3) (P < 0.001). Conclusions. The Farsi version of the BES is a reliable and valid instrument to assess postpartum breastfeeding difficulties in Iranian mothers. [ABSTRACT FROM AUTHOR]

This paper focusses on the Rabbinic suggestion that the attitude of awe, rather than any particular belief, lies at the heart of religiosity. On the basis of these Rabbinic sources, and others, the paper puts forward three theses: (1) that belief is not a sufficiently absorbing epistemic attitude to bear towards the truths of religion; (2) that much of our religious knowledge isn’t mediated via belief; and (3) that make-believe is sometimes more important, in the cultivation of religiosity than is mere belief. [ABSTRACT FROM AUTHOR]

Personal epistemology and information management activity can deeply affect each other; the links between them are attracting more and more attention. By comparing with the organizational information management, the connections between PIM (personal information management) and PKM (personal knowledge management) are analyzed. Based on the development of PIM, a new personal epistemology model is elaborated. This model shows the close connection between information management and personal epistemology. Personal epistemology can be understood from the information’s perspective. On the other hand, personal epistemology is another way to understand PIM and PKM, and it can help to recognize the deep ties between PIM and PKM. [ABSTRACT FROM AUTHOR]

In the article, we try to define information through the isolation of necessary and sufficient conditions which must be fulfilled to be able to speak about information. From the definition using necessary and sufficient conditions, we create simple definition which meets these conditions. We also deal with the relationship of the concept of information to the related concepts as data, knowledge and wisdom. [ABSTRACT FROM AUTHOR]

In the medieval legend, Doctor Faustus strikes a dark deal with the devil; he obtains vast powers for a limited time in exchange for a priceless possession, his eternal soul. The cautionary tale, perhaps more than ever, provides a provocative lens for examining humankind's condition, notably its indefatigable faith in knowledge and technology and its predilection toward misusing both. A variety of important questions are raised in this meditation including What is the nature of knowledge today and how does it differ from knowledge in prior times? What is its relation to technology and power? What paths are we heading along and which alternative ones are being avoided? Not insignificantly, we also raise the issue of civic ignorance, including that which is intentionally cultivated and that which is simply a lack of knowledge. We also consider the identity of Doctor Faustus in the twenty-first century and in a more material world like ours, what is the soul that he would lose in the bargain, and what damage might be done to Faustus and to innocent bystanders. Finally since people don't always live up to the terms of agreements they make, what, if anything, could Faustus do to wriggle out of the bargain, to avoid the loss of his all-important soul. Our response is not to disavow knowledge (as the implicit 'lesson' of the original myth might suggest) but to shift to another approach to knowledge that is more collective and more responsive to actual needs of our era. This approach which we call civic intelligence is considered as a way to avoid the possible catastrophes that the Faustian bargain we've seemingly struck is likely to bring. [ABSTRACT FROM AUTHOR]

This review paper provides an analysis of the concept of intelligence which has sought to define since the ancient Greeks, but in spite of the wealth of proposals that have been prepared since then, none of these proposals can be assumed as paradigmatic. Also a series of theories have appeared regarding this topic, which answers to the cultural and social factors of the epoch, in which they were postulated. Such theories can be summarized in four main groups: psychometric, biological, developmental and multiple. It is necessary to emphasize the difficulty of obtaining a definition of consensus, as well as for the absolute acceptance of a theory. This has not been an obstacle for scientists from different fields who are still generating definitions and theories. [ABSTRACT FROM AUTHOR]

Action research is based on dialectical and constructivist epistemology, which emphasizes the pedagogical understanding of phenomena rather than their scientific interpretation. The rationale of this study, which is not value-neutral, is phenomenology, as it tries to view the whole phenomena (holistic approach). Action research is primarily based on the need for reflective teaching practitioners, rather than on ideas of individuals or institutions outside the school context, and this type of research, unlike other research approaches, is the closest to the modern notion of practice. This paper discusses the importance of contemporary action research in teachers' activity, through which they can solve identified problems and improve their practices in line with the autonomously set targets. The authors focus on the methodological training of reflective teaching practitioners. [ABSTRACT FROM AUTHOR]

Various theories of intelligence and personality (TIP) help explain the implicit beliefs that an individual develops about the functioning of his intelligence and personality. Such beliefs are defined "implicit" because the individual might not be fully aware of his or her belief system. The results from scientific research on the TIP suggest that the implicit beliefs on intelligence and personality have implications on self-efficacy, motivation, and learning behavior. This study included 120 high school students in their last two years of schooling in Sicily, Italy. We used three surveys to assess the relationships among (a) individual beliefs about intelligence and personality (entity/incremental beliefs; confidence), (b) self-efficacy in the area problem solving, (c) personal learning goals, and (d) individual beliefs about one's own academic competences and abilities. We calculated descriptive statistics related to the gender, used several ANOVA statistics, and conducted correlation and regression analyses. Results showed that the variable "confidence on intelligence and personality" was linked to the "self-efficacy in the problem solving." [ABSTRACT FROM AUTHOR]

Copyright of Revista FAMECOS - Mídia, Cultura e Tecnologia is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on the proper interpretation of the phrase "mind the gap" in the field of philosophy. It cites the different conceptualizations of the phrase, which include the inherent nature of the agent through the inherent gap of the same. It also discusses the nature of knowledge through the epistemology-ontology relationships. Moreover, it discusses the nature of reality through the empirical-actual-real relationship. It also discusses the philosophical writings of Slavoj Žižek in relation with the topics discussed.

This article traces the evolution of a single concept--Anschauung--in Nietzsche's thinking. It shows that Nietzsche relies to a great extent in his early epistemology on Schopenhauer's romantic notion of Anschauung as a way of apprehending timeless and universal ideas. After The Birth of Tragedy, Nietzsche begins to use the term to designate the mental process of transference by which stimulation becomes a choate representation. In a third phase of development, Nietzsche abandons any positive use of the term and employs anschauung instead as a sarcastic watchword for essentialist epistemologies generally. Although it has been nearly ignored in anglophone literature, the changing context of its employment is an essential aspect of Nietzsche's development as a thinker. [ABSTRACT FROM AUTHOR]

This article theorizes writing program administration in terms of place and ecology to create new understandings of how they function epistemologically and rhetorically for WPAs. To this end, I bring epistemologies of place and ecology to writing program administration to create more ways for WPAs to flourish as agents in their communities. First, I summarize key aspects of two alternative epistemologies that are more inclusive of women, minorities, and ecologies and that better reflect the messiness of life than positivist epistemology. Second, I outline a compatible rhetorical ecological feminist agency, where agency refers to "the capacity of the rhetor to act" (Geisler 12), in relationship to these epistemologies. Third, I illustrate how this theorizing can help WPAs administer their programs more effectively. My hope is to offer WPAs new possibilities for knowing and acting agentively in their working lives. [ABSTRACT FROM AUTHOR]

The article discusses the relationship between intellectual awareness and learning. He argues that while knowledge requires interpretation, there will always be the emergence of imagination and creativity. He concludes the meaning of education is a constant struggle between studying and incognizance.

Bowen's theory of self-differentiation presents practical steps for reaching a superior human value, for detaching out of the amorphous mass of "the ordinary" that remains in debt to the chronic anxiety. The liberating epistemological leap is to be made by switching from the elements of an emotional system to the elements of an intellectual one. The two systems represent different paradigmatic aspects that are situated at the opposite poles of the human being. The link of the two extremes is the consciousness of the individual that represents the elective and actual action "field" in the same time. For implementing the differentiation, Bowen proposes certain steps that have a pragmatic value and that allow a phenomenological-existential reading which we shall undertake. The Bowenian theory can be applied on at least four levels of different but interconnected readings that will be detailed in the paper. Since the differentiation scale proposed by the American author is not completely elaborated, we propose an interpretation that points to the transcending of the immediate data of the consciousness (given by the emotional and intellectual systems) towards the domain of self-discovery of the human being's nucleus. Our article explores and develops some philosophical aspects of comprehending self differentiation. Surpassing the strict psychotherapeutic frame, we propose a reading placed beyond the domain of psychology. Self differentiation implies also existential issues along with anthropological aspects which respond to ethical and deontological challenges. The accomplishment of a clearly outlined personality, centered on its own values and criteria, presumes at least four directions of investigation. In conclusion, we can say that we try to operate differentiations on the basis of the self differentiation proposed by Bowen. [ABSTRACT FROM AUTHOR]