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Anticipating sixteenth-century trends in vernacular Aristotelianism, Machiavelli concealed his theoretical engagement with Aristotle behind a veil of examples. Scholars have established that in The Prince, Machiavelli employed topical dialectic to update ancient maxims for the modern era. I show how he used dialectic to occupy and transform Aristotelian commonplaces that justified Renaissance philosophers' appeal to the ideal in political reasoning. These occupations reveal Machiavelli's preference for particulars over generalities as a considered judgment about the suitability of philosophy for popular readers. Machiavelli's covert reading of Aristotle is, I submit, a signal episode in the history of humanism.

This article is concerned with being present to what is emerging in the now moment. Theoretical perspectives from spirituality, psychology, western and eastern philosophy, the humanbecoming paradigm, and personal experiences of the author are presented in relation to the importance of focusing on NOW.

In this article, Ingrid Andersson discusses the decolonial philosophy of Sylvia Wynter, with a special focus on addressing her concepts of the hybrid human and origin stories. Andersson shows how Wynter's philosophizing about the "being" of being human is premised on an entanglement of nature and culture that is on par with the posthuman understanding of the ontological inseparability of matter and discourse. She goes on to interrogate some productive tensions between Wynter's decolonial philosophy and posthumanism by pointing out how Wynter's hybrid human formulates an understanding of human nature that is different in itself and not solely in relation to other nonhuman entities. In the final part of the article, she proposes how we, with Wynter, can devise a pedagogical approach that seeks to counteract harmful taxonomizing practices.

This paper explores the mystical structure of education as Bildung in medieval theologian and Dominican friar Meister Eckhart's work and the 2010 French film "Of Gods and Men" ("Des Hommes et Des Dieux"). I start this paper with a short introductory sketch of the "Bildung" tradition, in order to situate my discussion of Eckhart within the more well-known humanist tradition. Here, I claim that "Bildung" (as we understand it today through the classic "Bildung" philosophers) points back to its theological heritage and horizon of meaning, when it is claimed as the general tekhnê (art, craft) of making oneself at home in the world with and through others. In my first step, I then explore the intellectual heritage of this mystical structure of "Bildung." Drawing on a range of Meister Eckhart's writings (esp. his German sermons), I elaborate three features pivotal to his concept of "Bildung" (as image-ing) of the imago Dei (image of God) in the human soul/action: (1) divine grace, (2) human cultivation and (3) the harmonisation of both in (what I shall call) 'careful gestures'. In my concluding second step, I illustrate this mystical structure of Eckhartian "Bildung"--with a particular focus on the emergence of careful gestures--through the motion picture "Des Hommes et Des Dieux."

The recent shift in social science research toward philosophies of the more-than-human has pushed many scholars to question their understanding of units of analysis and agency. While many engage with agencies of the material, few have attempted to address what might be called the agency of ideas. Here, Alexander Pratt argues that engaging with the agency of ideas is particularly important when dealing with issues like racism, which is the focus of this article. He believes that one reason for the lack of such engagement is the seemingly undefined nature of what we might think of as ideas. In this article, Pratt offers a conception of agential ideas developed through his reading of the metaphysics of Charles S. Peirce and those who have utilized Peirce's theories. This conception will provide an entry point for posthuman researchers to incorporate the protean nature of ideas into their own research methodologies.

This study examines the challenges of humanism and education in the 21st century as addressed by the German philosopher Peter Sloterdijk in his Elmau Speech (1999). In this lecture, titled "Rules for the Human Zoo", Sloterdijk argues that the traditional notion of humanism, specifically "humanism as a literary society," has reached its conclusion, necessitating the development of a new humanism appropriate for the contemporary era. However, the new concept of humanism emerging from what Sloterdijk terms the "anthropotechnic turn" appears to align with the discourses surrounding human enhancement that have emerged in the 21st century, thereby influencing the realm of education. The first half of this article reports on the significant concerns and criticisms expressed by the media at that time regarding this new humanism, which seems to be associated with eugenicist ideas. Taking a step further, this study critically examines the nature of the challenges around education implied by Sloterdijk, specifically the conflict between "friend of humans and friend of Übermensch", and explores the potential roles and responsibilities of education in the latter part of the paper.

African humanism should be considered more in the theoretical discussion on transhumanism. Using an underexplored humanistic philosophy of Ubuntu, this article shows how the perspective from the global south provides guidelines for pursuing transhumanism without jeopardizing humanism. It argues that heuristics from African (Ubuntu) humanism can serve transhumanist goals. While transhumanism has attracted severe criticisms from bio-conservatives, this article counterargues some salient objections. Drawing on an Ubuntu understanding of humanism, this article posits that the transhumanist vision of the posthuman does not threaten our humanity. Ubuntu humanism is shown to be supportive of transhumanism and can plausibly serve as a guide to protecting transhumanist trajectories from potential abuses. This article concludes that the embedded values of African humanism deserve to be taken seriously in galvanizing global trust in transhuman futures., (© 2021 John Wiley & Sons Ltd.)

The purpose of this paper is to show the historical continuity of transhumanism over time, from the birth of Darwinist eugenics to the present day. The history of transhumanism is rooted in the ideas of Francis Galton, who were assumed by the one who defined the current term, Julian Huxley. The influence of Huxley's thinking on present transhumanist philosophy cannot be considered marginal, as his philosophy was continued by the founders of the first transhumanist movements in the United States of America, F.M. Esfandiary and Timothy Leary. Both thinkers were the masters of today's transhumanists. This is how we seek here to establish a historical line from eugenics to today's transhumanism.

This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements.

Building on critical, performative, and emancipatory visions for digital citizenship education, this paper analyzes social media within systems of global capitalism in a time of climate crisis, which not only introduce opaquely complex agencies but shape relations on a planetary scale. To reconceptualize digital citizenship education in a computational age, with consideration for just relations and the future health of the planet, this paper draws on the work of African philosopher Achille Mbembe, who articulates how plasticity among human and non-human agencies is being used within capitalist systems to take power over the living -- a power that is shaped by colonial hierarchies. In place of individualism, Mbembe's philosophy emphasizes the need for collective action to repair harms and work across differences towards protection and sharing of what we have in-common. Connecting his thinking to digital citizenship, there is potential for education to support decolonial disenclosure of social media's capitalist capture and engage in deep historical learning towards the replacement of exclusionary, necropolitical forces with care and communing in support of life. This paper offers possibilities and provocations for digital citizenship education, inviting readers to respond in their own contexts in ways that consider our planetary relations.

A number of philosophical perspectives, such as deep ecology, posthumanism, and new materialisms, to name a few, have challenged the deep-rooted anthropocentric assumptions about human exceptionalism. Yet these non-anthropocentric perspectives must still find a place for human action; they require clear conceptualisations of human action and agency. It is generally acknowledged that human beings have a weighty moral responsibility for correcting the current global ecological crisis. For more than two millennia, theories of "praxis" supplied conceptualisations of action for the good of humankind. In this paper, we argue that the non-anthropocentric perspectives can be substantially extended and enhanced by a new theory of "transformative praxis" that breaks through the anthropocentric limit imposed by the notion of 'the good for humankind' to embrace collective human action for "planetary well-being." We call this approach "a praxis orientation to environmental education."

Today, teaching literature has an established place within the school and university curricula in Western and East Asian countries. This seems so natural that we take the educational role of literature for granted. However, history teaches us that elevating literature to an academic subject required a defense of literature against the critical voices raised by philosophy and religion. This criticism was centered on the moral value of literature. This paper explores two prominent defenders of literature in the West and the East: Coluccio Salutati (1332-1406) and Motoori Norinaga (1730-1801). Salutati defended the educational significance of ancient poetry against the criticism from Scholasticism, while Norinaga defended "The Tale of Genji" against the criticism from Buddhism and Confucianism. The paper consists of two parts. The first part is dedicated to the analysis of the arguments deployed by Salutati and Norinaga in defense of literature. Whereas Salutati insists on the philosophical nature of poetry as allegory, Norinaga sees the educational significance of "The Tale of Genji" in teaching of "mono no aware." The second part digs deeper and reveals the respective horizon of each position as the tradition of philosophy and the tradition of waka poetry.

Due partly to the multimodal and multiscalar nature of technology applications, there lacks theories to explain successful technology integration in teaching and learning in higher education. Such multidisciplinary theories developed primarily within Western contexts as behaviourism, cognitivism, constructivism, connectivism, collaborationism, TPACK framework and authentic learning theory have been used to underpin technology-enhanced teaching and learning globally. However, their primary focus on basic education and their sensitivity to contextual reality seem to restrict their salience and fecundity to successfully explain technology integration in higher education in the Global South, including Africa. For more contextual relevance and significance, the embodiment in curricula and pedagogy of African knowledge systems and emerging societal needs and challenges is thus critical. Drawing on Asabiyya and Ubuntu humanistic philosophies respectively from Northern and Southern Africa and Yoruba empiricist and Zara Yacob rationalist epistemologies from Western and Eastern Africa, this study proposes African philosophical perspectives to underpin technology integration in higher education. The epistemologies define the nature of student and faculty engagements and strategies, whereas the humanistic philosophies offer values that could guide ethical technology use and engagement. Technologies are conceived alternatively as knowledge banks, communication media and cognitive tools to think through and with. Implications for further research and practice are identified.

Dimensional ontology is Viktor E. Frankl's theory that contends humans are composed of their biological, psychological, and noological (spiritual) dimensions. Frankl maintains that it is in the noological dimension where humans freely choose their responses to the environmental, psychological, and biological conditions that befall them. Frankl's humanistic existentialism is a pushback against depth psychology -- which broadly is the belief that human behaviour can be ascribed to hidden motives such as drives, instincts, or the dictates of the unconscious. Some scholars have applied the ideas of Carl Jung, a depth psychologist, to their theorizing of transformative learning. Broadly, the aim of this conceptual paper is to chart new courses for scholars to explore spiritual and psychological aspects of transformative learning, more specifically, routes separate from depth psychology. It opens with brief reviews of humanism, existentialism, and depth psychology, before exploring how Franklian existentialism might enrich the already fertile and expansive terrain of transformative learning.

In this paper, we employ Deleuzian philosophy to explore the complex challenges confronting teachers and education systems posed by the climate emergency and the implications of the resulting posthumanist turn. Self-identified climate-activist teachers working in schools in Aotearoa New Zealand were asked to draw Deleuzian assemblages of their educational realities and of themselves while contemplating the climate emergency. Their thought-provoking drawings were used as semiotic artefacts during unstructured Zoom interviews, leading to rich conversations. Through this process, the drawings channel affect within the research assemblage, entangling the reader actively into the research process. Insights gained from the participants problematise the perspectives of teachers in response to the climate emergency and lead us to conceptualise the potential of teachers as Deleuze's nomadic change makers toward posthuman futures.

This essay is a reflection on the doctor-patient relationship from the perspective of two medical students, which draws on the ideas of 20th-century philosopher Martin Buber. Although Buber never wrote about medicine directly, his 'philosophy of dialogue' raises fundamental questions about how human beings relate to one another, and can thus offer valuable insights into the nature of the clinical encounter. We argue that Buber's basic word pairs, 'I-You' and 'I-It', provide a useful heuristic for understanding different modes of caring for patients, which we illustrate using examples of illness narratives from two literary works: Tolstoy's Ivan Ilych and Margaret Edson's Wit Our essay demonstrates how the humanities in general and philosophy in particular can inform a more humanistic practice for healthcare trainees and practicing clinicians alike., (Published by the BMJ Publishing Group Limited. For permission to use (where not already granted under a licence) please go to http://www.bmj.com/company/products-services/rights-and-licensing/)

By repositioning the salonniere as a progressive, feminist educator who employed a constructivist framework to regulate the discourse of the male philosophes who frequented her salon space, this article offers a new vantage point from which to examine her influence on the Enlightenment cause. Feminist historians have insightfully analysed the essential role the salonniere played in the Enlightenment, but they have yet to examine the idiosyncrasies of her pedagogical theory and practice. This article fills that void by examining the salonniere's craft. Specifically, it argues that the salonniere gendered the salon space and appropriated constructivist educational principles to establish an orderly, engaging and productive salon culture. The net effect was the establishment of an egalitarian yet structured space based upon mutual respect and collaboration -- a marriage of sorts that allowed the intellect and talent in her midst to come to full fruition. Hence, by simultaneously gendering the salon space and implementing a pedagogy which we liken to social constructivism, the salonniere inextricably linked herself to and advanced the Enlightenment cause.

This paper examines giftedness and gifted education from the point of view of humanistic ethical critique. While religious worldviews may conceptualize individual talent as something that human beings have received (as a "gift") from God or (more generally) from a divine world-order, secular humanism may also implicitly presuppose a quasi-theological understanding of giftedness as something for which we might be expected to maintain a proper attitude of gratitude. Drawing on humanistic sources ranging from Hannah Arendt's concept of natality, Richard Rorty's pragmatist challenge to the idea of human "answerability" to the world, and Primo Levi's ethical criticism (in the context of his Holocaust writings) of the notion of providence, the paper argues that developing an appropriate stance toward whatever gifts and talents individuals may have is a matter of continuous ethical self-reflection that needs to be incorporated in gifted education.

This column explores the question: How do you want to be known? Three awakening stories are presented to provide a framework for discussing the humanbecoming processes of creative imagining, affirming personal becoming, and glimpsing the paradoxical. These processes are important in changing living quality and developing personal pattern preferences by which to be known., (© The Author(s) 2015.)

With the "Donald Trump Baby Balloon" as a provocation, this work utilizes philosophy as a method and cinema-as/in-philosophy to multi-modally interrogate the particular images of giant babies. Deleuze and Guattari's conceptions of molarity and molecularity and Bakhtin's conception of grotesque bodily images are put to work alongside several cinematic portrayals of giant babies and their social material contexts, including the animated fantasy "Spirited Away," the family comedy "Honey, I Blew Up the Kid," the independent short "Las Palmas," and the Disney-Pixar superhero franchise "Incredibles." Within this constellation of images and texts, the giant baby emerges as a specific entanglement of developmentalism, humanism, and neoliberalism. Furthermore, the ways in which images of giant babies materialize particular notions of monstrosity, consumption, and destruction might disrupt some commonsense notions of time and bodies. This kind of destabilization of concepts furthers the argument for employing a philosophical, cinematic axiology within the realm of childhood studies.

School-based counseling policy researchers often address their epistemological orientation (e.g., empiricism, scientific method, phenomenology) supporting their investigations. Curiously, however, the literature rarely speaks to the metaphysical issues grounding this research. In the authors view, advocating for and conducting rigorous policy research and evaluation without taking time a priori to reflect on the "deeper" issues involved indicates a shallow approach to this endeavor. More plainly, how often do scholars intentionally deliberate individually and collaboratively on their philosophical orientation guiding their work? In this editorial, the authors demonstrate that personalism is a viable alternative to establish student counseling services and concomitant policy and evaluation research. This approach undergirds in many respects various strengths-based perspectives of human functioning (e.g., person-centered humanistic and positive psychology; see, e.g., Lopez, Pedrotti, & Snyder, 2019). It is their hope that future school-based policy and evaluation research will be guided by the tenets of personalism and its correlates.

This article introduces the idea of philosophical sociology as an enquiry into the relationships between implicit notions of human nature and explicit conceptualizations of social life within sociology. Philosophical sociology is also an invitation to reflect on the role of the normative in social life by looking at it sociologically and philosophically at the same: normative self-reflection is a fundamental aspect of sociology's scientific tasks because key sociological questions are, in the last instance, also philosophical ones. For the normative to emerge, we need to move away from the reductionism of hedonistic, essentialist or cynical conceptions of human nature and be able to grasp the conceptions of the good life, justice, democracy or freedom whose normative contents depend on more or less articulated conceptions of our shared humanity. The idea of philosophical sociology is then sustained on three main pillars and I use them to structure this article: (1) a revalorization of the relationships between sociology and philosophy; (2) a universalistic principle of humanity that works as a major regulative idea of sociological research, and; (3) an argument on the social (immanent) and pre-social (transcendental) sources of the normative in social life. As invitations to embrace posthuman cyborgs, non-human actants and material cultures proliferate, philosophical sociology offers the reminder that we still have to understand more fully who are the human beings that populate the social world., (© London School of Economics and Political Science 2014.)

This chapter explores the urgent relevance of posthumanist theory and practice for democratizing creative educational experiences in 21st-century schools, universities, and informal learning environments. Posthumanism challenges the myopic centering of the human in creative education in an age of climate change, artificial intelligence, and zoonotic disease, where nonhuman agencies are intricately imbricated in human cultures and lives. Using a cartographic methodology, the chapter critically maps key theories and debates in posthumanist creativity studies across four substantive fields of inquiry: (a) process philosophy; (b) affect studies; (c) place-based education; and (d) creative ecology. Drawing links between theoretical concepts and practical examples of creative experience across formal and informal education contexts, the chapter scopes an alternative agenda for critical studies of creativity in light of the posthuman turn.

Background: Issues of identity, interdependence, relationality and violence are far larger than the human species alone, although humanity has often pretended as if it alone were the beneficiaries of studying such ideas. Aim: Pedagogically, the complexity of existence beyond human being must influence the traditional humanities curriculum or risk further isolation and alienation within humanity-dominant narratives. Setting: As climate change continues to alter our comprehension of what is truly at stake in the survival of life on this planet, however, humankind needs a complete rethinking of its relationship with the multiple forms of life that dwell alongside it, as well as the traditional division between the humanities and the sciences within academic settings. Methods: It is with this scenario before us that I turn to the work of Bruno Latour who reconceives of humanity's relationship with nature as an interdisciplinary and boundary-crossing project, one that has deep pedagogical implications. Results: I demonstrate how Latour's collaborative and highly original work ranges across disciplines and provides new ways to contemplate research in academia. Conclusion: Latour's thought moves beyond polarising anti-humanist language and towards a way to limit the sovereign claims of humanity, opening discourse towards other non-human participants.

In his 2006 essay, "Moral Education's Modest Agenda," Robin Barrow argues for a clearly bounded conception of morality; he presents the moral domain as concerned with moral principles, and moral education as the cultivation of moral understanding. Barrow rejects behaviourism, character education, values clarification, developmentalism, and what he calls "the insidious influence of political and moral correctness" as practices and ideas that are irrelevant and inappropriate for moral education. While I share some of Barrow's concerns about some of these approaches, I believe he over-restricts the scope of legitimately moral concerns and what educators ought to do in the name of moral education. In this paper, I make a case for a broader and bolder agenda for moral education, putting the question of what constitutes a human life (which Barrow takes to be a non-moral question) at the very heart of morality and moral education.

Fénelon and Voltaire, the two French philosophers and pedagogues, influenced a wide range of people in the 17th and 18th centuries in Europe. The philosophers who followed were inspired by their work which contained ideological hints and promoted humanitarian awareness. We followed the historical analysis method, we intend to present through Fénelon's 'The Adventures of Telemachus, Son of Ulysses' and Voltaire's 'Candide' how these literary works act as a dynamic change agent in order to promote peaceful attitude, develop empathy, foster tolerance for diversity, cultivate morality, but also motivate young people. Fénelon promotes his views on political wisdom and denounces the greed for wealth and the expansionist wars. Voltaire parodies optimism and criticizes war. The ideological background of the two men is completely opposite; Fénelon is religious and his work is based on his faith, whereas Voltaire struggles against Church. Nevertheless, they both denounce the atrocities committed during war, the vanity of wealth, whilst they both use a utopia to describe the ideal society. In this paper, we will discuss similarities and differences between these two books, the way their writers approach the factors that lead to human suffering, their proposals on anthropocentric policy which should be followed by "kings" for the avoidance of war and the support for peace and justice, the way they encourage their readers to behave and live their lives, because they are themes which strike the modern reader too. The study of these books helps people cultivate critical thinking, get knowledge which leads to wisdom and derive from them social, philosophical, religious, political and pedagogical elements in order to foster solidarity.

The four paradigms are influential philosophical stances applied to advocate social research designs since they have been supported by eight different analytical lenses and had various functions for analysing the research nature as well as social phenomena based on two main analytical approaches, objective and subjective viewpoints. After clarifying their application in social research methods, we have concluded that the functionalist paradigm is very compatible with most of quantitative research methods whereas the interpretive paradigm is very fit for the majority of qualitative research designs. In terms of the radical humanist paradigm, it is extremely applicable with participatory action research, emancipatory action research and transformative design while the radical structuralist paradigm is very appropriate with technical action research, experimental research,, quasiexperimental research and embedded design. However, some research designs intertwine between two paradigms; for example, mixed convergent parallel, mixed multiphase design, and mixed embedded design. Therefore, they make the researcher confusing.

Comments on the article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" by Waterman (see record 2013-12501-001). With a largely backward glance cast toward humanistic psychology's early successes, Waterman's article concluded by turning toward positive psychology's "vibrant" future and pointed to irreconcilable differences that would limit further dialogue between the two fields. From the current authors' perspective, such an assessment results in premature closure on the relationship between the two subdisciplines, as we in the humanistic tradition continue to appreciate and place our trust in the power of dialogue. Psychologists on both sides of this epistemological boundary might therefore benefit from focusing on the possibilities offered by an interface between the two approaches rather than on a divide that is far more likely to push us apart., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

Replies to comments by Morley (see record 2014-01475-010), Serlin (see record 2014-01475-011), Friedman (see record 2014-01475-012), Churchill and Mruk (see record 2014-01475-013), and Schneider (see record 2014-01475-014) on the current author's original article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" (see record 2013-12501-001). The article contrasting humanistic psychology and positive psychology with respect to their ontological, epistemological, and practical philosophical foundations has generated commentaries from leading proponents of varying perspectives within humanistic psychology. There is a great deal of material within those commentaries with which the current author is in full accord. It is worth noting at the outset that no one appears to be challenging the observations (a) that published exchanges between proponents of humanistic and positive psychology have been marked by tension and ambivalence, albeit with occasional efforts at reconciliation and rapprochement; (b) that proponents of the two perspectives differ with respect to the philosophers they most frequently cite in their writings; or (c) that such citations reflect the philosophical assumptions serving as foundations for the theoretical, research, and counseling/therapeutic endeavors of psychologists in both groups. The principal points of concurrence in the critiques published here are that the current underestimates the extent to which mutually supportive, collaborative work can be accomplished across the philosophical divide and that the recommendations the current author has made has advanced serious potential negative consequences for the field. The current author will address these points here in the reply, although space does not permit him to address other substantive points raised by individual commentators., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

Comments on the article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" by Waterman (see record 2013-12501-001). Alan Waterman's article is an illuminating contribution that will be reviewed and debated for years to come. The current author is appreciative of Waterman for raising key questions about the respective worldviews of humanistic and positive psychology and their potential for rapprochement. That said, the current author thinks Waterman's conclusion that both perspectives are better off pursuing their own independent agendas is a short-sighted one that is likely to have debilitating, if not dire, effects on the future of our profession. The current author believes that there are many ways for existential-humanistic and positive psychology researchers to collaborate., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

Comments on the article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" by Waterman (see record 2013-12501-001). Distancing positive psychology from humanistic psychology, Alan Waterman wishes to close the conversation between the two cognate psychological paradigms. It's true that strong fences can make good neighbors, and a desire for amicable separation on the basis of irreconcilable differences is understandable. The current author believes that Waterman's gracious style is an exemplary model for respectful disagreement. However, in distancing positive psychology from humanistic psychology generally, Waterman represented phenomenology as the philosophical foundation to humanistic psychology in a way that is seriously mistaken at worst and problematic at best. Putting aside the issue of the relationship between phenomenology and humanistic psychology (as well as positive psychology), this brief commentary will limit itself to those points where Waterman invoked the term phenomenological with broad strokes that invite friendly clarification., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

Comments on the article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" by Waterman (see record 2013-12501-001). Alan Waterman's article brought a useful discerning eye to the differences between humanistic and positive psychology and their different theoretical and methodological assumptions. It is important that these differences not be glossed over too quickly by those who seek complementarity or integration of the two. However, Waterman also polarized them unnecessarily, which is unfortunate., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

Comments on the article "The humanistic psychology-positive psychology divide: Contrasts in philosophical foundations" by Waterman (see record 2013-12501-001). Waterman has provided some broad-brush generalizations about differences between humanistic psychology and positive psychology, many of which do not hold in all cases, and he has pointed out some difficulties that would be involved in reconciling them. However, he has not presented any convincing argument that the two are irreconcilable. Essentially, Waterman has confounded difficulties with impossibilities by concluding these are incommensurate., (PsycINFO Database Record (c) 2014 APA, all rights reserved.)

The relationship between the fields of humanistic and positive psychology has been marked by continued tension and ambivalence. This tension can be traced to extensive differences in the philosophical grounding characterizing the two perspectives within psychology. These differences exist with respect to (a) ontology, including the ways in which human nature is conceptualized regarding human potentials and well-being; (b) epistemology, specifically, the choice of research strategies for the empirical study of these concepts; and (c) practical philosophy, particularly the goals and strategies adopted when conducting therapy or undertaking counseling interventions. Because of this philosophical divide, adherents of the two perspectives may best be advised to pursue separately their shared desire to understand and promote human potentials and well-being.

Roy's philosophical assumption of humanism, which is shaped by the veritivity assumption, is considered in terms of her specific life values and in contrast to the contemporary view of humanism. Like veritivity, Roy's philosophical assumption of humanism unites a theocentric focus with anthropological values. Roy's perspective enriches the mainly secular, anthropocentric assumption. In this manuscript, the basis for Roy's perspective of humanism will be discussed so that readers will be able to use the Roy adaptation model in an authentic manner.

Pedagogical approaches emanating from posthumanist and neomaterialist theoretical frameworks can potentially redefine what learning and teaching are. In this paper, I argue, however, that these discussions are marked by a distinct absence, having to do with the role of teachers and the nature of teaching itself. Attempting to make up for this lack, I discuss here posthumanism's and neomaterialism's critique of humanism--indeed, in connection to certain reconfigurations of agency as relationality existing between human and non-human species and of learning as encounter between species. I then deliberate on an alternative kind of agency that reconfigures existence, as posthumanism and neomaterialsm do, but also salvages some useful aspects of human agency, which are necessary for discussing teaching and learning. In this way, I am finally able to describe a type of neohumanism illuminated by the state of being a child (childness) and by a certain reconceptualization of teaching and learning.

British neo-Marxism is a novel theory that emerged and developed in the UK during the period from 1950s to 1980s. It encompasses issues of history, culture, politics, society, technology, and outer space as it continues to broaden alternate critical research approaches. It carries on the intellectual tradition of British Marxism and is guided by the guiding role of Marx's thought. British neo-Marxism has contributed to the formation of multiple neo-Marxist thinking paradigms with unique British characteristics, and its theatrical implications concern the new historicism focused on cultural criticism, the neo-rationalist thinking of changing social orders, and the neo-humanistic thinking aiming to fulfill the reform of social institutions. Its innovation in the systemization of thinking paradigms is doubtless an effect of the paradigm shift in the way of thinking of humankind to change the social order. Our study of British neo-Marxism is of important theoretical significance and practical value for both the enhancement of research on Marxist philosophy, and the innovation in the Marxist thinking paradigm.

This article insists that solidarity with nonhumans is not only a fundamental aspect of symbiotic existence, but a key aspect of resistance to global imperialism. Whilst Indigenous communities have long nurtured and maintained a rich symbiosis and solidarity with nonhumans, modern western thought and social theory must seriously expand its collective concepts, if it wants to remain relevant for life in the ruins of pandemics, pollution, and production. Drawing from the work of ecological philosopher Timothy Morton and speculative realisms, this article draws attention to the 'spectral' or inexhaustible quality of things that is often masked by capitalism and anthropocentrism. The trajectory of this article is dependent on the inspiring ontological creativity of Hardt and Negri's "Empire," specifically how it has provided a rich context for the lacunae of politics and education. Social theory movements, such as (neo)marxisms and poststructuralisms, may very well be viable… if they include nonhumans. The idea that solidarity is a fundamental aspect of reality means that students and teachers acting in the common interest are not just politically conscious, but more in-tune with our entirely codependent world(s).

Understanding how indeterminacy is different from uncertainty is crucial to posthumanism and has major implications for reconfiguring curriculum. Uncertainty has to do with "epistemology," about not knowing whether a state of affairs is or is not; for instance, one would not know whether something is here or there, now or then. Indeterminacy, however, is "ontological" and eschews the idea of individually existing determinate entities, proposing instead phenomena-in-their-becoming and a radically open relating of the world. Karen Barad, a feminist queer theorist, uses Niels Bohr's quantum physics to show how atoms possess an inherent indeterminism or lack of identity in space and time. Indeterminacy is thus an un/doing of identity that unsettles the very foundations of being and non-being. Furthermore, neither space nor time are predetermined givens, but come into being intra-actively through the emergence of phenomena. This article shows how an understanding of space/time indeterminacy is important for thinking otherwise in curriculum studies.

This paper will explore the humanization value framework for research, policy and practice with regard to its relevance for public health, specifically the reduction of inequities in health. This proposed framework introduces humanizing values to influence research, policy and practice. The framework is articulated through eight specific constituents of what it is to be human. These dimensions are articulated as humanizing and dehumanizing dimensions that have the potential to guide both research and practice. The paper will then go on to consider these dimensions in relation to the emergent qualities of the potential 'fifth-wave' of public health intervention. The humanization dimensions outlined in this paper were presented as emerging from Husserl's notion of lifeworld, Heidegger's contemplations about human freedom and being with others, and Merleau-Ponty`s ideas about body subject and body object. Husserl's ideas about the dimensions that make up 'lifeworld', such as embodiment, temporality and spatiality, underpin the suggested dimensions of what it is to be human. They are proposed in the paper as together informing a value base for considering the potentially humanizing and dehumanizing elements in systems and interactions. It is then proposed that such a framework is useful when considering methods in public health, particularly in relation to developing new knowledge of what is both humanizing and dehumanizing within research and practice., (Copyright © 2012 The Royal Society for Public Health. Published by Elsevier Ltd. All rights reserved.)

"Posthuman" is often used to indicate some position, practice, perspective and vision concerning the future of human beings closely related to the use of contemporary technologies. This contribution would like to analyze some conceptions of the notion of posthuman and to present it as a possible form of "non-anthropocentric" thought which considers technological changes as non-human realities strictly involved in the construction and the definition of what constitutes a human being (and his body) and its predicates. Contrary to anthropocentrism which has characterized Western thought from humanism up to the extreme outcomes of transhumanism, non-anthropocentric posthumanism shows how the human being, who has always been the product of hybridization with the non-human (environment, animals and techniques), is built not only by his own strength but always through his partnership and his environment. The idea of enhancement of the body by technology to reach another stage of human evolution is one of the constant elements characterizing transhumanism. Posthumanism suggests no longer considering the interface with technology as an ergonomic relationship with an external tool that just extends the human body, but as a hybrid, or interpenetration that questions the separation of the body and its centrality. In this perspective, the question is not of simply establishing which is a good use of a technology but, every time, of redefining ourselves in our perspectives and our predicates with regard to what a technology allows and opens up to us.

Genomics has brought biology, medicine, agriculture, psychology, anthropology, and even philosophy to a new threshold. In this new context, the question about "what is human in humans" may end up being answered by geneticists, specialists of technoscience, and owners of biotech companies. The author defends, in this article, the idea that humanity is at risk in our age of genetic engineering, biotechnologies, and market-geared genetic research; he also argues that the values at the very core of our postgenomic era bring to its peak the science-based ideology that has developed since the time of Galileo, Newton, Descartes, and Harvey; finally, it shows that the bioindustry has invented a new genomythology that goes against the scientific evidence produced by the research in human sciences in which life is interpreted as a language.

The focus of the paper is the meaning of ecological care as understood by students and educators and how this issue is addressed in programs in the fields of health sciences and health care in a federal public institution in southern Brazil. Our goal is to discuss the central category. The methodology adopted was Grounded Theory. Ten interviews were carried out among two sample groups between September, 2008, and April, 2009. The results led to the design of the theory: considering ecological care as broad and complex phenomenon, and the core category: the ecological care that results from relations, interactions and associations within the global environment. We concluded that rejecting anthropocentrism is not enough for the survival of all forms of life in the planet. This survival demands educating for ecocentrism and for systemic-functional interactivity and adaptability. We must go beyond speeches and world conferences and redo the web of interdependence of all beings and elements of nature.

Frailty as a geriatric concept has been considered as the beginning of a rapid downward spiral towards death. Nevertheless, the French word "fragilité" is different from frailty - and probably an erroneous translation. Furthermore, frailty can be considered as belonging to the human condition as such.

This article explores the experience of death from the perspective of existential philosophy, for the purpose of finding ways to humanize end-of-life nursing care. A person in his or her final days is seen by the caregiver as a being seeking the continual creation of his human becoming, from the experience of sickness to death. From the moment the torment of suffering begins, a person needs a presence of humanistic professionalism that embraces the values of the nursing profession.

At least since the seventeenth century, the strange combination of epistemological certainty and ontological power that characterizes mathematics has made it a major focus of philosophical, social, and cultural negotiation. In the eighteenth century, all of these factors were at play as mathematical thinkers struggled to assimilate and extend the analysis they had inherited from the seventeenth century. A combination of educational convictions and historical assumptions supported a humanistic mathematics essentially defined by its flexibility and breadth. This mathematics was an expression of l'esprit humain, which was unfolding in a progressive historical narrative. The French Revolution dramatically altered the historical and educational landscapes that had supported this eighteenth-century approach, and within thirty years Augustin Louis Cauchy had radically reconceptualized and restructured mathematics to be rigorous rather than narrative.

Even though the evolution of time and scientific knowledge have provided humanity with the latest understanding on the concept of man, nevertheless man is too complicated to be comprehended in his entirety through any single study carried out on him. As for this reason, the study on man has become perennial in nature. Human nature as a topic more popularly discussed in psychology has caught the attention of many concerned parties from other fields of research. Perhaps some of the most interested people in the study of man will be theologians, philosophers, sociologists, psychologists, anthropologists, biologists, etc. It is highly improbable for parents, psychologists, counselors and teachers to render their best help and services to their subjects without having the proper understanding on the concept of man. Due to this fact, this qualitative study was conducted to analyze some selected views on human nature. Ideas provided by psychoanalysis, radical behaviorism, humanistic and Islamic psychologies were analyzed. Upon analyzing the different concepts on human nature, the researchers examined the implications and possible outcomes when such concepts are applied in the field of education. The researchers employed the textual-analysis method in interpreting the pertinent data related to this study.