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In our societally extractive age, sport science risks being swept up in the intensifying desire to commodify the experiences of those that scientists proclaim to study. Coupled with the techno-digital revolution, this stems from a vertical (onto)logic that frames the sporting landscape as a static space filled with discrete objects waiting for us to capture, analyse, re-present and sell on as knowledge. Not only does this commodification degrade primary experience in the false hope of epistemological objectivity, it reinforces the unidirectionality of extractivism by setting inquirer apart from, and above of, inquiry. Here, we advocate for a different, more sentient logic grounded in the relationality of gifting as understood in indigenous philosophies. This foregrounds an ecological orientation to scholarship that sets out neither to objectify or describe that which is of concern, but to correspond with its becoming. On this, there are three threads we cast forward. First, in a corresponsive sport science, inhabitants are not objects of analysis, but lines in-becoming, who in answering to others, form knots in a meshwork. These knots constitute communal places in which inhabitants have joined with the differentiating coming-into-being of others. Second, knowledge is not authoritatively (re)cognitive, but humbly ecological; not produced vertically through imposition, but grown longitudinally in responsively moving from place to place. Third, research does not follow a vertically extractive (onto)logic, but is a practice of participant observation. This perspective appreciates that we, sport scientists, are also lines in-becoming that form parts of the knots in which we seek to know. In coda, our thesis is not a call for more qualitative or applied research in the sport sciences. It is a call to response-ably open up to that which sparks our curiosity, answering to what is shared with care, sensitivity and sincerity. [ABSTRACT FROM AUTHOR]

This article proposes a sketch of a new theory of wisdom based on the tree of philosophy (TOP) model. It is argued that philosophy—love of wisdom—has developed branches over the millennia that reflect the different aspects of thought and action that need to be considered in a comprehensive theory of wisdom. Although there is not a full consensus on what these branches are, the TOP usually has as branches, at minimum, metaphysics—including epistemology and ontology—and ethics, logic, aesthetics, hermeneutics, and axiology. Each of these branches is considered, and its implications for a philosophically based theory of wisdom are considered. Whereas some other theories of wisdom attempt to synthesize recent psychological attempts to understand wisdom, the TOP theory attempts to synthesize the contribution of millennia of philosophical inquiry. [ABSTRACT FROM AUTHOR]

Understanding academic gender gaps is difficult because gender-imbalanced fields differ across many features, limiting researchers' ability to systematically study candidate causes. In the present preregistered research, we isolate two potential explanations—brilliance beliefs and fixed versus growth intelligence mindsets—by comparing two fields that have inverse gender gaps and historic and topical overlap: philosophy and psychology. Many more men than women study philosophy and vice versa in psychology, with disparities emerging during undergraduate studies. No prior work has examined the contributions of both self-perceptions of brilliance and fixed versus growth mindsets on choice of major among undergraduate students. We assessed field-specific brilliance beliefs, brilliance beliefs about self, and mindsets, cross-sectionally in 467 undergraduates enrolled in philosophy and psychology classes at universities in the United States and Canada via both in-person and online questionnaires. We found support for the brilliance beliefs about the self, but not mindset, explanation. Brilliance beliefs about oneself predicted women's but not men's choice of major. Women who believed they were less brilliant were more likely to study psychology (perceived to require low brilliance) over philosophy (perceived to require high brilliance). Findings further indicated that fixed versus growth mindsets did not differ by gender and were not associated with major. Together, these results suggest that internalized essentialist beliefs about the gendered nature of brilliance are uniquely important to understanding why men and women pursue training in different academic fields. [ABSTRACT FROM AUTHOR]

There has been a remarkable push for the use of positionality statements—also known as reflexivity statements—in scientific-journal articles and other research literatures. Grounded in reputable philosophical traditions, positionality statements are meant to address genuine concerns about the limits of knowledge production. However, there are at least three reasons why they should be avoided in scholarship. First, it is impossible to construct credible positionality statements because they are constrained by the very positionality they seek to address. Second, positionality statements are unnecessary because reducing bias—positional or otherwise—in scientific literatures does not hinge on the biographical details of individual scholars but on the integrity of the collective process of truth-seeking. Third, by asking scholars to disclose information about themselves, positionality statements undermine the very norms and practices that safeguard the impartiality of research. Instead of asking individual scholars to issue subjective declarations about their positionalities, scholarly communities should focus on improving the rules of intersubjective competition at the heart of scientific progress. In our view, the most productive path to increasing representation and reducing positional bias in research is to protect the freedom of scholarly inputs while insisting on methodological transparency and rigor. [ABSTRACT FROM AUTHOR]

Despite experience‐based expertise being increasingly common in health care, what experiential knowledge consists of remains a topic for debate. Here I propose a philosophical approach to clarify experiential knowledge, drawing on an analogous debate in philosophy of mind, which similarly targets the intuition that experience may generate unique knowledge. I outline the philosophical debate and explicate some relevant ideas for health care, so as to (a) evaluate whether and to what extent this analogous debate is helpful, and (b) supplement existing ideas on experiential knowledge with a philosophical analysis. [ABSTRACT FROM AUTHOR]

Lurking behind every conception of intelligence—whether an implicit (folk) or explicit (expert-generated) conception—is an underlying theory of meaning that specifies the form the theory of intelligence does and, indeed, can take. These underlying theories of meaning become presuppositions for the conception's form. The theories of meaning have different origins—for example, psycholinguistic, philosophical, and anthropological. This essay reviews the different underlying theories of meaning and proposes a new historical causal-chain theory of conceptions of intelligence. The underlying theories of meaning affect the flexibility and modifiability of laypersons' (implicit) and experts' (explicit) conceptions of intelligence. As a result, these historical causal chains have profound but largely invisible effects on societies. [ABSTRACT FROM AUTHOR]

Este trabajo editorial trata de convertir a las Falacias en armas y ofrecerlas como componentes activos adicionales a la lógica formal moderna, formando así la nueva lógica evolutiva del siglo XXI. Los lógicos desde Aristóteles consideraron a las falacias como argumentos erróneos que parecen correctos pero no lo son. Las clasificaban en grupos, las discutían y las dejaban al margen de la lógica como errores. La sociedad moderna, con el auge de Internet, Twitter, Facebook y YouTube mostró a las falacias como las más utilizadas y más eficaces en la argumentación y el debate. Si ésta es la forma en que los humanos razonan y piensan, entonces necesitamos desarrollar la teoría lógica del uso de las falacias y legitimarlas como un componente significativo del razonamiento moderno. Este pronunciamiento perfila nuestro enfoque de la nueva lógica del siglo XXI, el cual permite el uso sistemático de las falacias en la argumentación y el debate, tal y como es practicado por las personas en los medios masivos de comunicación. [ABSTRACT FROM AUTHOR]

The article offers information on the emergence and significance of non-classical proposals in logic, specifically focusing on the last 60 years of the proliferation of various non-classical logical systems. Topics include the categorization of non-classical logics, such as non-monotonic logics, free logics, linear systems, intuitionistic logics, paraconsistent logics, multivalued structures, and relevance logics.

The undertaking in this article is primarily to recall the basic meaning of enlightenment as a self‐active thinking movement. I show that enlightenment is not something to be taught, but rather the encouragement to think for yourself and, subsequently, to think anew; and this applies to the same degree to children and adults. I suggest a childist critique of enlightenment by addressing, first, enlightenment's overlooked adultist conception, giving, second, a brief practical insight into the children's polylogue, and, finally, re‐adjusting the understanding of enlightenment by referring to Hannah Arendt's considerations about world‐building and John Wall's thoughts about play. [ABSTRACT FROM AUTHOR]

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]

The common periodisation in Ash'ari kalām is Ibn Khaldun's distinction between the early and late periods over al-Ghazālī. Although some consider this as an artificial and unrealistic periodisation, we do not think so. For, it is not possible to understand and make sense of the logic and necessity of periodisation without knowing what exactly distinguishes these periods from each other and what kind of great differences and changes occurred in the latter period. The most important factor that distinguishes the theological activities of the two periods is undoubtedly the Peripatetic philosophy that left its mark on the second period. The direct relationship established by the Ash'ari theologians of the late period with philosophy has been the source of many changes in theology. These changes have manifested themselves in many areas from the understanding of method in theology to the theory of definition, from the use of evidence to the theories of nature, intellect and soul, most importantly from the notion of the Omnipotent God (al-Fā'il al-Mukhtār) to the metaphysics of possibility-necessity, and from the cosmology of substance-accident to al-umūr al-'āmma as the main subject-matter of metaphysics. Finally, the changes in the process that started with al-Ghazālī and evolved with Fakhruddīn al-Rāzī brought theology to the brink of philosophization, and at the end of the process, theology turned into a universal (metaphysical) discipline. This situation naturally led to a convergence between the metaphysical thought and theological thought. It is one thing to say that theology is the most honourable and supreme science, and it is another to reveal that it is universal. In this context, al-Ghazālī declared and substituted the Islamic theology as a religious universal discipline for the first time. Actually, this substitution has a hidden philosophical/metaphysical meaning and message. Al-Ghazālī 's characterisation of theology as a universal science can also be interpreted as a challenge to both the sciences of the field it belongs to and the sciences outside itself, with its disciplinary encompassing and priority for theology. It should not be forgotten that theology, while confronting and coming to terms with philosophy and metaphysics, integrating with the subjects it has taken into the field of study, on the other hand, it has to maintain and protect the religious character it belongs to and represents. [ABSTRACT FROM AUTHOR]

In Ballantyne's (in press) review on the philosophy and psychology of intellectual humility (IH), he observes that it is not possible to ascertain whether IH is 'good' for people. In our commentary, we describe a way to tackle this ambiguity by advancing and testing an IH-health hypothesis. We first describe the humility-health hypothesis and the ways in which it may map on to IH. Next, we describe a growing literature speaking to the possibility of an IH-health hypothesis. Finally, we conclude with a discussion of whether we can distinguish between IH and humility in the context of psychological well-being and psychopathology and how IH might contribute to positive therapeutic outcomes. Through examining the relevance of IH to well-being and psychopathology, we may be able to illuminate whether and to what extent IH is 'good' for people. [ABSTRACT FROM AUTHOR]

We present three studies to examine intellectual humility (IH) contextualized to existential challenges across cultures. With samples (N = 1714) drawn from three regions (United States, Hong Kong, Netherlands), we explore the benefits and drawbacks of various configurations of IH and commitment to beliefs. In two studies, we created a measure of IH contextualized to existential concerns (Study 1; N = 344 adults in the U.S.), replicated its factor structure, and identified distinct profiles of belief commitment and IH (Study 2; N = 340 adults in the U.S.). Then, in our primary study (Study 3; N = 1030 adults from the U.S., Netherlands, and Hong Kong), we examined evidence for the cultural generalizability of the measure and profiles. Implications for future research on the measurement of IH, its manifestation across cultures, and its relevance to the existential domain are discussed. [ABSTRACT FROM AUTHOR]

We respond to Ballantyne's feature article on intellectual humility from the viewpoint of being interventionists in psychology (Worthington) and political science (Garrett). Philosophers differ from interventionists in discipline, method, and goals. While, philosophers usually seek to describe what is true as uncovered by the methods of analytic (or existential) philosophy, interventionists seek to help diverse people solve problems, cope with unsolvable problems, or build virtue or character. Consequently, philosophers and interventionists often conceive of IH differently. In this article, we argue that interventionists benefit from mixed definitions of IH and would be constricted by a definition like the one favored by Ballantyne, which localizes the experience of IH within the individual as a pursuit of truth. We offer three examples that illustrate how a mixed definition of IH that recognizes the social nature of IH better equips interventionists to help the wide range of clients they serve. [ABSTRACT FROM AUTHOR]

Intellectual humility is commonly thought to be a mindset, disposition, or personality trait that guides our reactions to evidence as we seek to pursue the truth and avoid error. Over the last decade, psychologists, philosophers, and other researchers have begun to explore intellectual humility, using analytical and empirical tools to understand its nature, implications, and value. This review describes central questions explored by researchers and highlights opportunities for multidisciplinary investigation. [ABSTRACT FROM AUTHOR]

The formal principle of the Reformation, sola Scriptura , has sometimes been thought to imply that the Reformed minister and church member need not concern themselves with the use of reason and philosophy in matters of faith and theology. This misconstrued understanding of sola Scriptura led to a low regard for reason in matters of faith among Reformed folk. A low regard for reason, in turn, gave anti-intellectualism and fideism a foothold in local Reformed churches and left secularism and its progressive ideas unchallenged as it infiltrated the minds of Reformed church members, especially at churches in bigger cities and close to universities. This phenomenon can be addressed by establishing apologetics training platforms at local Reformed churches where church members can be trained to better defend the truth against secularism. To establish apologetics on a local church level, however, one must first retrieve the correct role of reason in matters of faith. This article accordingly embarked on an historical retrieval within the broad Reformed tradition. Different Reformers and subsequent Reformed theologians were examined to retrieve the proper relationship between faith and reason. This was accompanied by a focus on other relevant themes such as the concept of common notions and the three acts of the intellect. Through an historical retrieval, this article consulted the primary sources of figures in the Reformed tradition spanning from the early 1500s to the early 1700s. Additionally, modern interpreters of these figures have also been introduced for their insights. It became evident that reason plays a ministerial role in matters of faith. Moreover, the concept of common notions establishes a grounding for the undeniable role of reason in dialogues with secularism. By introducing the three acts of the intellect , the discussion also moved on to function as a critique of mainstream secularism, as it pertains to its disordered approach to reality in the form of expressive individualism. Although this article is the first of two in a series, it nevertheless accomplished its own end to emphasise the need for apologetics on a local church level and to retrieve the role of reason in matters of faith. Contribution: As a historical retrieval within the Reformed tradition, this article fits perfectly within the scope of In the Skriflig. It reminds the Reformed minister of the rich heritage within the Reformed tradition regarding the relationship between faith and reason, and brings it to bear on the challenge of secularism. [ABSTRACT FROM AUTHOR]

The paper analyses fragmentarily preserved views of Empedocles, that, in the author's opinion, represent the antecedents of deviations from the anthropocentric vision of the world and anticipate the majority of later attempts at scientific, philosophical, and legal modifications of the status of all living beings. Empedocles, namely, claims that all beings think, i.e., that they have understanding or consciousness. He is, moreover, portrayed as a proponent of the thesis that plants as well have both intellect and the ability to think, and that they are driven by desire and have feelings, sadness and joy. According to him, the idea that the whole nature is akin not only has a vital-animal meaning but, to a certain extent, a mental meaning. Empedocles urged his disciples to abstain from consuming ensouled beings, since it is in the bodies of these beings that penalized souls reside. He believed that he himself was one of them who had been killed and eaten, and that it is by purification that prior sins in connection with food should be treated. Empedocles' case shows that humans are living beings that err, and that they owe to animals justice based on mutual kinship. Aside from living a pure life, practicing the recommended katharmoi, and abstaining from flesh in any version, the path to the salvation of the soul leads through two additional dimensions. The first is being revealed in the important phrase of the sage from Acragas that one should fast from evil. And secondly, the wealth of divine thoughts is connected with being happy, just as those who have vague opinions about the gods are wretched. Eventually, the "Sicilian Muse" believed that if people live in a holy and just manner, they shall be blessed in this life, even more so after leaving this one, because they will achieve happiness that will not be temporarily, and be able to rest for eternity. [ABSTRACT FROM AUTHOR]

This article calls for gerontologists to engage with visual methods in qualitative research as an innovative tool for community-engaged research that has potential to advance social justice in gerontology. Reflections about using visual methods from the intersectional standpoint of the authors, 3 younger women of color, are presented. In Working the Hyphen , J. Yeh shows how interpersonal dynamics are fundamental to visual methods and that attention to identity can provide new insights into aging while also reconstituting existing power dynamics that researchers must carefully consider. In Employing Elicitation Techniques With Experts , L. Reyes discusses how a colonial lens limits understandings of civic participation and erases contributions of Black, Indigenous, and People of Color (BIPOC) older adults, proposing that elicitation techniques offer opportunities for BIPOC older adults to contribute their expertise to the research process and dissemination of findings beyond an academic audience. In Pedagogy and Practicality , H. S. Versey describes promises and complexities of scaling visual methods on multiple levels—teaching future generations of researchers the philosophy and practice of photovoice; negotiating university and community relationships through a service-learning project; and navigating identity between herself, her students, and research participants. In sharing our self-narratives, we integrate reflexivity into the research process and challenge power dynamics in knowledge construction. [ABSTRACT FROM AUTHOR]

Aim: A discussion of the philosophy of pragmatism and how it can underpin and integrate nursing education, practice, research and policy across the nursing profession. Background: Although the concepts of plurality, truth, fallibilism, subjectivity and meliorism have been discussed across foundational philosophical literature, the relation of these concepts across various facets of the nursing profession have not been thoroughly articulated in the nursing literature. Design: Critical theoretical reflection. Data sources In this article, we draw from literature written on the philosophy of pragmatism from 1907 through to 2021. Implications for nursing: We propose an integrative approach for the nursing profession where education, practice, research and policy speak and contribute to each other through a lens of pragmatism. In this approach, education has a relationship with practice and practice has a direct line to research where nurses on the front lines can engage with pragmatic inquiry. Researchers in return can inform frontline nurses and policymakers of evidence emerging in areas pertinent to practice. These relationships are made possible through integrated knowledge translation by including all stakeholders at every point of knowledge generation. Each facet of the nursing profession is filled with stakeholders of nursing knowledge, who are invested in its utility. Although it requires focused effort to integrate knowledge across the profession, pragmatism calls for action in the face of challenges in hope for a stronger body of nursing knowledge and ultimately profession. Conclusion: Pragmatism is an apt philosophy to underpin and integrate nursing education, practice, research and policy across the nursing profession. [ABSTRACT FROM AUTHOR]

Probabilistic information is used increasingly, from medical research to weather forecasting. The relationship between probability and causality requires an acceptable philosophical account. Social work, which contributes to healthy wellbeing, increasingly uses language of probabilistic causal relationships between harms and subsequent limitations to healthy functioning. This paper explores causal understandings of probabilistic knowledge using concepts of the theologian, Thomas Aquinas. Social welfare terminology regarding risk (such as factors that are 'causative of' child abuse) is explored using epistemological concepts from scholastic philosophy. Aquinas' anthropological concepts related to modern 'risk science' and his concepts of rationality, harm and prudence are applied to contemporary social welfare. [ABSTRACT FROM AUTHOR]

This article is a response to Ballantyne's summary evaluation of the intellectual humility (IH) literature. This response offers ideas for helping resolve existing conceptual disagreements through allowing ongoing empirical insight to inform conceptual refinement. In addition, options for overcoming the problems Ballantyne highlights with self-reported measures of IH are discussed. [ABSTRACT FROM AUTHOR]

This study is about Ahmet Mahmut Suphi's work called İslâm Düşüncesinde Ahlâk Felsefesi: Akılcılar ve Tecrübeciler. The work is based on the question: Do Islamic thought have a moral philosophy? In this context, it is stated in the work that the Aristotelian framework is not applicable for all moral orientations. Since, according to the work, that a moral philosophy cannot be addressed without metaphysical principles, it has been analysed the possibility of a moral philosophy emerging either from the basic principles and theories of the Mu‘tazila as rationalists, or of the Sufis as empiricists. In the last chapter, the theories of Ikhwan al-Safa and Ibn Miskawayh, which centres mainly on reconciling both approaches, are discussed. [ABSTRACT FROM AUTHOR]

Ethnic similarity often generates positive interactions between host‐country nationals (HCNs) and co‐ethnic expatriates in multinational corporations (MNCs), but the potential causes of conflict between these groups are under‐studied. In two studies, we tested whether Chinese HCNs' attitudes towards expatriates are associated with the implicit theories of ethnicity held by HCNs—essentialism (i.e., believing ethnicity has an immutable essence) versus constructivism (i.e., believing ethnicity to be malleable/socially constructed)—as well as expatriates' ethnicity, which we operationalised as Chinese (co‐ethnic) versus Scottish (other‐ethnic), and expatriates' cultural upbringing, operationalised as Chinese (local) versus American (foreign). In Study 1, HCNs who endorsed an essentialist perspective of ethnicity expected co‐ethnic (vs. other‐ethnic) expatriates to demonstrate greater ingroup identification and favouritism towards them irrespective of the expatriates' cultural upbringing. In Study 2, HCNs primed with the essentialist view expected co‐ethnic (vs. other‐ethnic) expatriates to demonstrate greater ingroup identification and favouritism towards them irrespective of the expatriates' upbringing, whereas those primed with the constructivist view expected expatriates with local (vs. foreign) upbringing to demonstrate greater ingroup identification and favouritism towards them irrespective of their ethnicity. These findings advance international management literature by providing a nuanced understanding of the interactions between HCNs and co‐ethnic expatriates that are influenced by essentialist beliefs about ethnicity. [ABSTRACT FROM AUTHOR]

From the influential evidence-based practice (EBP), to the increasingly persuasive evidence-informed practice (EIP), in the last decades, the field has sought to adequately allocate scientific evidence within social work's practice. While this development suggests a move away from positivism, it is less clear towards where. Thus, this article advances classical pragmatism as a plausible philosophy of science for the treatment of evidence to account for this transition and the way forward. Pragmatism regards humans and their contexts as part of a continuity, constantly changing each other, always becoming. As such, it challenges what counts as 'evidence' and demands healthy awareness and criticism of preferences and biases, whether personal or contextual, in the self and in the subjects of interest. This opens up the door to plurality, to harness practical reason to solve practical problems, turning indeterminate situations into determinate ones, thereby generating warranted assertions. [ABSTRACT FROM AUTHOR]

The world has been familiar with the diagnosis of stroke since the year 500 BC, as well as with the therapeutic value of physical exercise (early physical therapy). However, exercises were incorporated to promote recovery after stroke in the late 1920s, and matured into an orderly practice in the late 1940s. The synthesis of the reviewed literature suggests that this late date of emergence was, to a great extent, because of the development of relevant knowledge, specific (post-war) timing and the emergence of health professional pioneers that led this practice. This article documents the unique historical trajectory of these preconditions. This brief review demonstrates how war pushed physical rehabilitation to the threshold of being able to provide neurological rehabilitation. It also discusses the contribution of the health professional pioneers to post-stroke rehabilitation, in light of today's more accepted approach of evidence-based practice. [ABSTRACT FROM AUTHOR]

I argue against abductivism about logic, which is the view that rational theory choice in logic happens by abduction. Abduction cannot serve as a neutral arbiter in many foundational disputes in logic because, in order to use abduction, one must first identify the relevant data. Which data one deems relevant depends on what I call one's conception of logic. One's conception of logic is, however, not independent of one's views regarding many of the foundational disputes that one may hope to solve by abduction. [ABSTRACT FROM AUTHOR]

"Object" is one of the most important concepts in Kant's philosophy. I argue that Kant's concept of an object involves a hitherto neglected distinction, between what I call the "quantificational" concept of an object (q‐object) and what I call the "representational" concept of an object (r‐object). I examine the relation between these two concepts and argue that there is a close connection, even in the case of q‐objects we cannot sensibly intuit (negative noumena) and the r‐objects of non‐sensible intuition (positive noumena). Even in the non‐sensible case, our only way of representing a concept as having non‐sensible instances (q‐objects) is by conceiving of a kind of intellect that would intuit those objects. We cannot know that such intuition or such objects are possible, but it is only by thinking of such intuition that we can think of such objects as instances of concepts (e.g., the concept "negative noumena"). [ABSTRACT FROM AUTHOR]

Medicine is dependent to definition of human being in all existential dimensions, and this study attempts to synthesize a philosophy of medicine based on transcendental wisdom that was instituted by Mulla Sadra (979–1045 AH /1571–1635 AD). Using implication eliciting methodology, in the paradigm of consensual qualitative research, ten main principles of transcendental wisdom were selected and described after being approved by experts (n = 13). Then, after more than 4 years of prolonged engagement using these principles, the transcendent philosophy of medicine was deductively synthesized. Afterward, to reach consensus, the results were reviewed in four panel discussions with experts (n=20). According to the transcendental wisdom, human being has four main dimensions including corpus, psyche, nous and soul and each contain two core aspects. These dimensions and aspects construct a real unity complex called human being (Nafs), that is the survival agent and cause of all aware and unaware biological, cognitive and behavioral capabilities in all dimensions of human existence. A holistic model of health was presented, and coherent strategies according to the ten transcendental wisdom principles were recommended in all corporeal and incorporeal aspects of human health, including environmental, biological, mental, identity-related, logical, intellectual, spiritual, ethical and social health. [ABSTRACT FROM AUTHOR]

The article examines the construction of one of the primordial concepts of nascent Christianity, namely the Pedagogy of the Logos. The respective term is considered a kind of first systematic exposition of the Christian faith on the subject of education. Based on the Hellenic concept of Paideia Grego, the text by Clemente de Alexandria (The Pedagogue) will present Jesus Christ not as the master who cultivates intellect and mental capacity, but as the model in which men can find an example, the precept, the exhortation, the correction and the love. [ABSTRACT FROM AUTHOR]

In this article, we present a knowledge approach to the interaction between learning and caring, which should play a significant role in the challenge of promoting sustainable healthcare. This knowledge approach requires awareness of the interactions between learning and caring in caring contexts. The intention is to present an exploration of knowledge and theory development based on research with a lifeworld perspective within caring science didactics. We are illuminating issues concerning reflection and learning encounters in a caring context, which include key concepts such as the patient's narrative. A strategy for reflective learning and caring based on the lifeworld concept is presented. This strategy includes four main components: the encounter between general knowledge and the patient's lived world, the patient's narrative, caring relationship creation through interaction with the patient and reflection through supervision. All of these components are permeated by a reflective approach. We are also clarifying what it means to intertwine learning and caring in addition to how this process can be strengthened in caring practices to optimise patient care. Three components are particularly important in facilitating the intertwining of learning and caring in clinical practice, namely genuine meetings, sensitivity towards the patient's narrative and reflection during interactions. [ABSTRACT FROM AUTHOR]

This article presents a critique of Paulo Freire's philosophical perspective on human nature in the context of a doctoral research study to explore "muchness" or nurses' subjective experience of well‐being; and demonstrates how this critique has informed the refinement of the theoretical principles used to inform research methodology and methods. Engaging in philosophical groundwork is essential for research coherence and integrity. Through this groundwork, largely informed by Freire's critical pedagogy and his ideas on humanization, I recognized the need to clarify my understanding of the concepts of persons and personhood and how this related to Freire's use of the term human beings. This clarification process is essential to ensure congruence between the theoretical principles that I draw from his work and my beliefs about persons, personhood and person‐centredness. The article begins with a brief introduction to the research, followed by an overview of Freire's philosophical perspectives, and subsequently, the critique process is presented and discussed. This process involved engaging with the vast literature and debates about what it means to be a person, to make sense of the often complex and contradictory arguments. Eventually, three headings emerged that helped me to frame my evolving understanding: Our species: human beings; The kind that we are: human nature; and This person that I am: personhood. Through this process of exploration, I recognized that Freire's perspective on human nature (a) foregrounded cognitive rationality, which presented itself as a limitation when considering my ontological beliefs and the focus of my research, leading me to draw on the work of Mark Johnson and his ideas about embodiment to help me to further develop my theoretical principles; (b) focused on the "collective" rather than individuals, which is a shortcoming in relation to person‐centred research that acknowledges the uniqueness of participants. [ABSTRACT FROM AUTHOR]

The whole mankind history represents a constant human aspiration to attain the Divine truth and knowledge. However, it is not an easy job. Because of that, in order to search adequately for the Truth, it is necessary to primarly be satisfied a couple of scientific criteria (more precisely six) in order to one research would be called scientific, and in the same time to be true. Therefore, the aim of this article would be directed to the claim that science, although is based on the philosophical principles, it has its own limitationts, while the real beauty and the mining of the life could be seen from the angle of Art, Poetry and Religion. In support of that, there are the words of the famous philosopher Nietzsche, who once pointed out that, thanaks to the world of Art and Philosophy, man builds an “immortal intellect”. [ABSTRACT FROM AUTHOR]

The present paper looks through Islamic Philosophy and Detachment Theory from the point of view of Mohammad Bāqir Majlisi. In fact, it aims to set a tribunal between Islamic Philosophy and Detachment School of thought in the view of the Second Majlesi, the author of Mir’āt al-Uqul fi Sharh Akhbār al-Rasul (the Mirror of Intellects on Description of Traditions of Prophet’s Descendants). The source for the study is mainly the book Al-Aghl val-Jahl (Intellect and Ignorance) and Al-Tawhid fi Kitab al-Kafi (Oneness of God in Kitab al- Kafi) along with Mohammad Baqer Majlesi’s interpretation of these two books. Majlesi’s rational method and the ontological principles he utilized to extract and deduce the impeccable Imam’s intention from his words are also investigated, compared to and analyzed with ideologies of Detachment Theology. [ABSTRACT FROM AUTHOR]

Intra-theoretical logical pluralism is a form of meaning-invariant pluralism about logic, articulated recently by Hjortland (Australas J Philos 91(2):355–373, 2013). This version of pluralism relies on it being possible to define several distinct notions of provability relative to the same logical calculus. The present paper picks up and explores this theme: How can a single logical calculus express several different consequence relations? The main hypothesis articulated here is that the divide between the internal and external consequence relations in Gentzen systems generates a form of intra-theoretical logical pluralism. [ABSTRACT FROM AUTHOR]

This paper is an account of the rationale behind the authors' efforts to create a Masters in Counselling programme, centred on a poststructuralist approach known as narrative therapy, that might be deserving of the designation "bicultural". In developing the new degree, the goal was to bring the knowledge, language and values of the indigenous Māori people of Aotearoa New Zealand alongside and into a dialogue with international, Eurocentric, non‐Māori counselling theories and practices. Our hypothesis was that this dialogue might result in an innovative and transformational learning experience that could prepare counselling practitioners to work for more equitable outcomes with diverse client groups. We share this account of our narrative and the reflections stemming from our programme development work believing they offer a contribution to thinking about how counsellor education can engage well with cultural diversity. Beyond the question of how counselling practitioners are to engage with culturally diverse clients, which risks falling into essentialising models of diversity, we argue that the engagement with biculturalism, as suggested by the Treaty of Waitangi (Te Tiriti o Waitangi), provides a powerful lens for thinking about creating a socially just and inclusive counselling practice. [ABSTRACT FROM AUTHOR]

This article intends to analyze the specificity of Imagination as a faculty of the soul in the work of the metaphysician Christian Wolff (1679-1754). We will limit our approach to the German Metaphysics (1720), Preliminary Discourse on Philosophy in General (1728), Empirical Psychology (1732), and Rational Psychology (1734). (i) We first investigate the place of both Psychologiæ within Wolff's system, emphasizing the centrality of the study of the soul [Seele]. (ii) In a second moment, we analyze the main characteristics of the soul and its vis repræsentativa as an operator of the relationship between sensitivity and the faculties of the mind. (iii) Finally, we analyze the modes of production of phantasmata and the association through which Imagination operates in the soul. We conclude by showing that it is in Wolff, contrary to the tradition that preceded him, that imagination appears as a faculty rigorously regulated by the laws of intellect, and not by custom. [ABSTRACT FROM AUTHOR]

Paul (2018a, 2018b) discussed the concept of critical thinking in a series of American Annals of the Deaf editorials examining how critical thinking might serve as a "springboard" to deep knowledge or wisdom and wondering if critical thinking should be viewed as a noble endeavor or hopeless cause. Paul explored three questions in which he considered (a) types of critical thinkers, (b) teaching and evaluating critical thinking, and (c) empathy's role in critical thinking. Responding to Paul, the author focuses on the same questions by summarizing Paul's view, then following with his own. He also explores the question What is critical thinking? Mostly, the author's views resemble Paul's, but he elaborates on places where he thinks gaps or possible misunderstandings exist. The author concludes that critical thinking is indeed a noble endeavor because it is not just what you think that matters, but how you think. [ABSTRACT FROM AUTHOR]

What is intelligence? A short question, which is difficult to answer. In fact, there is no general agreement on the definition of intelligence. A good philosophical analysis starts with intuitions, which can be found in the literature. After the recollection of these intuitions and their discussion, it is necessary to add some rational justifications of them. I want to express a general definition of intelligence, whose formulation is indebted to a philosophical analytic approach that considers some different alternatives. Intelligence is a vague word and it has different meanings. In fact, the intelligence studies are so rich but they pose some particular philosophical problems. Philosophy defines complex and complicated words in a simple and coherent way. I want to defend a definition, which is philosophically consistent and meaningful for intelligence studies. Is this a good way to solve such a complex problem? As Ludwig Wittgenstein said: "The problems are solved, not by giving new information, but by arranging what we have always known. Philosophy is a battle against the bewitchment of our intelligence by means of language". [ABSTRACT FROM AUTHOR]

Within the workerist tradition the concept of general intellect theorised by Marx in the "Fragment on Machines" has framed a socio-political interpretation of Simondon capable of questioning the ongoing process of valorisation and subjectivation of living labour under capitalism. According to Virno (2003), Leonardi (2010) and Pasquinelli (2015), Simondon's philosophy can provide the theoretical foundation for thinking new forms of political agency and cooperation. Their accounts rely on the concepts of transindividuality, individuation, and mecanology, in order to explore Post-Fordist concepts such as multitude, cognitive capitalism, and algorithmic governmentality. Through my reading of Simondon's philosophy of technics, I will assess these interpretations and situate the issue of general intellect at the intersection of his notions of "technicity" and "information." Hence, I aim to integrate workerist and post-workerist interpretations through the concepts of living information incorporated into machinery, and invention-power implied in the concept of technicity. This will eventually lead to the replacement of the Marxist opposition between living and dead labour by a conception of the machine as neither living nor dead. [ABSTRACT FROM AUTHOR]

The article reports that the former identifies the proposition that Socrates is wise with the act type of predicating the property of wisdom of Socrates, whereas Fregean variants would rather identify it with some act type directed toward the senses of wise and Socrates, for instance, the act type of saturating the sense of wise with that of Socrates. It mentions information on Fregean act-type theories.

The advent of CRISPR-Cas9 technology has increased attention, and contention, regarding the use and regulation of genome editing technologies. Public discussions continue to give evidence of this debate falling back into the previous polarized positions of technological enthusiasts versus those who are more cautious in their approach. One response to this contentious relapse could be to view this promising and problematic new technology from a radically different perspective that embraces both the excitement of this technological advance and the prudence necessary to use it well. The thought of Teilhard de Chardin provides this desired perspective, and some insights that may help carry forward public discussions to achieve widely accepted uses and regulations. [ABSTRACT FROM AUTHOR]

The implementation of theoretical knowledge in clinical practice and the implementation of good clinical practice into theory have been of interest in caring science for the last 30 years. The aim of this article was to elaborate and discuss a methodology named clinical application research. The method is grounded in a hermeneutical design inspired by Gadamer's philosophy. The methodology, clinical application research, has been used in a research project A life in dignity and experiences from the researchers forms the bases for the elaboration and discussion. The project was performed in collaboration with residents, family caregivers and healthcare providers at six nursing homes in Scandinavia. The material for this article is based on the previous research, that is the results from 10 different articles showing the meaning of dignity and indignity in daily life in nursing homes. Data were generated from 56 individual interviews and 18 focus‐group interviews with a total of 40 staff members with five to eight participants at every interview session. By reflection, interpretation and new understanding our results provide knowledge about dignity and how to preserve dignity for older people in an appropriate ethical way. The methodology was relevant for the research project A life in dignity and relevant to caring practice in nursing homes as it opens new possibilities and new ways of thinking when performing dignified care to older people. [ABSTRACT FROM AUTHOR]

Some personal and community experience is at the base of Franciscanism. Here, the theory and system are the result of an experience and a practice that condition the thinking. The philosophical and theological speculation of Saint Bonaventure, Roger Bacon, Scotus, Ockham, Piero di Giovanni Olivi, Raimondo Lullo, etc. may be incomprehensible without the experience of the Franciscan community and its intersection with the experience of Saint Francis of Assisi and the its vision on the world. [ABSTRACT FROM AUTHOR]

Abstract: This paper argues that the principles of instrumental rationality apply primarily to extended action through time. Most philosophers assume that rational requirements and principles govern in the first instance momentary mental states, as opposed to governing extended intentional actions directly. In the case of instrumental rationality, the relevant mental states or attitudes would typically be preferences, decisions, or intentions. In fact, even those who recognize the extended nature of our agency still assume that rational requirements apply primarily to mental states at a moment in time. Such views try to do justice to the extended nature of our agency by postulating rational requirements that apply in the first instance to plans, policies, and intentions more generally. The paper focuses on the central case of requirements and reasons governing the reconsideration of intentions and argues that these requirements or reasons are either superfluous or invalid. I argue that a proper conception of instrumental reasoning that applies directly to actions turn out to have surprising consequences. In fact, this conception allows us to see that policies, projects and the like are best understood as instances of extended actions, and that the instrumental requirements that apply to projects and policies are exactly the same as the instrumental requirements that apply to ordinary extended actions. Finally, I argue that the resulting theory of instrumental rationality is a significant improvement over theories that rely on principles governing intentions. [ABSTRACT FROM AUTHOR]

Big philosophical questions—about the mind, the idea of the good, justice, beauty, knowledge—have been the prime interest of philosophers ever since Plato first raised them in his dialogues. However, regardless of how hard philosophers have been trying to find answers to them, it seems that all they have ever managed to do was to find reasons for disagreements, and, on the whole, to have failed to reach a consensus on pretty much anything. Some philosophers now claim that there hasn’t been much progress in philosophy, especially when compared to the sciences. I take up this verdict and try to refute it, first by offering an alternative view on what counts as progress, and then by analyzing big philosophical questions and their relevance for our intellectual and practical pursuits. I argue that, due to the distinctive nature of philosophical curiosity, coming up with answers to the big philosophical questions is an ideal that can hardly be met, but that philosophy nevertheless delivers various benefits, intellectual and practical, which the proponents of the No-Progress View tend to ignore. [ABSTRACT FROM AUTHOR]

Islamic civilization between the 7th and the 15th centuries made great contributions to the development of science and medicine, and discoveries made during this time formed the basis for the emergence of the European Renaissance. Muslims view sleep as one of the great signs of Allāh, and a number of Muslim scholars studied and wrote on sleep and dreams. However, Muslim scholars' contributions to this topic have not been adequately represented in modern scholarship. Islamic scholars did far more than simply act as the preservers of the antiquity and Greek knowledge, but rather laid significant foundation, translation, interpretation, and transference of knowledge and experience, and have contributed original works in many fields of science and medicine including sleep. This brief article introduces some of the writings by Muslim scholars and philosophers about the importance of sleep, some sleep disorders, and dreams. [ABSTRACT FROM AUTHOR]

The article offers information related to the individuation of the concept of biological traits. Topics being presented include the notion to abandon the etiological theory of teleological function as it is circular. It provides explanations about the etiological theory such as the function of hearts in terms of hearts being selected for pumping blood.