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The strands of teacher educator knowledge are explained using an analytic narrative vignette to represent data collected while evaluating the experience of teaching an online course for preservice teachers in the spring of 2020. Because of the worldwide COVID-19 pandemic, it was my first time moving this particular course from in-person to an online format, and there was much to evaluate and wonder about. The Reflecting Vignette represents the data gathered after teaching, including debriefing meetings that occurred with my co-instructor immediately following a class session, as well as final reflections engaged in after the course was completed. For example, in the vignette, I critique some of my decisions, such as rushing through the directions, but also allow myself a measure of grace, where I am able to be patient with glitches or my own shortcomings with technology. In such narrative description, the strands were revealed. At this point in data collection and analysis, the strands were solidified and robust, with analysis occurring in the work of reflection and in unpacking the vignette. This is made clear in the explanation that follows the vignette. After the analysis of the vignette, I explain the insights that emerged from examining the strands during the reflecting and evaluating stage and how the strands were revealed in both explicit and implicit ways. [ABSTRACT FROM AUTHOR]

Alex Byrne's book, "On Transparency and self-knowledge," presents a unified theory of self-knowledge that defends a transparency approach. The author argues that knowledge of one's mental states is inferred from a premise about nonmental reality to a conclusion about one's own mental life. This approach emphasizes the asymmetries between self-knowledge and knowledge of others and extends to various aspects of mental life. However, the book does not address the connection between self-knowledge and intentional action or the implications for rationality and well-being. The text also discusses the self-verifying nature of the BEL rule and examines objections and alternative theories. [Extracted from the article]

Hermeneutic phenomenology's aim is to bring forth that which needs to be thought about. It is an invitation to think. To articulate thinking, one needs to listen in the corners and the shadows of the lived experience(s) of the phenomenon being investigated. The method simultaneously holds numerous perspectives and adopts an embodied approach to embracing experiential knowledge. This paper explores the power of hermeneutical phenomenology, as a methodological approach for understanding what it means to be intersex. Intersex people have bodies that are born different to typical male-female ones. Intersex is an umbrella term that includes more than thirty ways the human body may differ according to its sex characteristics (i.e., genitalia, hormones, chromosomes, sex organs). From interviews with intersex people, we confirm that employing a hermeneutic phenomenological approach did not just answer our research questions, but also became a powerful and empowering means through which some participants were effectively able to navigate, share and 'own' their personal story. Indeed, the method's person-centred and ethical underpinnings permitted some to engage in the research in ways that became empowering and transformational. [ABSTRACT FROM AUTHOR]

This paper defends the avowal view of self-deception, according to which the self-deceived agent has been led by the evidence to believe that $\neg p$ ¬ p and yet is sincere in asserting that $p$ p. I argue that the agent qualifies as sincere in asserting the contrary of what they in the most basic sense believe in virtue of asserting what they are committed to believing. It is only by recognizing such commitments and distinguishing them from the more basic beliefs whose rational regulation is automatic that the tension between the self-deceived agent's actions and assertions can be explained in a core subset of cases of self-deception. [ABSTRACT FROM AUTHOR]

One of the most dramatic shifts in recent years has been consumers' increased use of smartphones for making purchases and choices—but does using a smartphone influence what consumers choose? This article shows that, compared with using a personal computer (PC), making choices using a personal smartphone leads consumers to prefer more unique options. The authors theorize that because smartphones are considerably more personal and private than PCs, using them activates intimate self-knowledge and increases private self-focus, shifting attention toward individuating personal preferences, feelings, and inner states. Consequently, making choices using a personal smartphone, compared with a PC, tends to increase the preference for unique and self-expressive options. Six experiments and several replications examine the effects of personal smartphone use on the preference for unique options and test the underlying role of private self-focus. The findings have important implications for theories of self-focus, uniqueness seeking, and technology's impact on consumers, as well as tangible implications for many online vendors, brands, and researchers who use mobile devices to interact with their respective audiences. [ABSTRACT FROM AUTHOR]

Recent inter-sample self-distillation methods that spread knowledge across samples further improve the performance of deep models on multiple tasks. However, their existing implementations introduce additional sampling and computational overhead. Therefore, in this work, we propose a simple improved algorithm, the center self-distillation, which achieves a better effect with almost no additional computational cost. The design process for it has two steps. First, we show using a simple visualization design that the inter-sample self-distillation results in a denser distribution of samples with identical labels in the feature space. And, the key to its effectiveness is that it reduces the intra-class variance of features through mutual learning between samples. This brings us to the idea of providing a soft target for each class as the center for all samples within that class to learn from. Then, we propose to learn class centers and consequently compute class predictions for constructing these soft targets. In particular, to prevent over-fitting arising from eliminating intra-class variation, the specific soft target for each sample is customized by fusing the corresponding class prediction with that sample's prediction. This is helpful in mitigating overconfident predictions and can drive the network to produce more meaningful and consistent predictions. The experimental results of various image classification tasks show that this simple yet powerful approach can not only reduce intra-class variance but also greatly improve the generalization ability of modern convolutional neural networks. [ABSTRACT FROM AUTHOR]

Decolonization initiatives in design have sparked growing interest among academics worldwide. While these initiatives foster collaborative design with diverse communities in Latin America, their theories and prac­tices often diverge significantly. How to critically integrate these decolonial models into learning processes and knowledge creation with other communities within the university? To address these questions, we undertake a reflexive critical literature review from an artisanal perspec­tive, moving away from objec­tive systems and standardized measurements of knowledge, integrating our experiences, and highlighting our concerns as educators and students from the Global South. This review highlights two key themes in decolonial studies literature: understanding power relations and the roles in knowledge produc­tion, and identifying prevailing ideas and prac­tices in knowledge creation with other entities. Using this information, we establish a three- way conversation to examine the limits of neoliberal modern-colonial education within reflexive critical prac­tice, drawing on our own experiences and positionalities. [ABSTRACT FROM AUTHOR]

Purpose: Social needs of local community are highly essential in the context of public infrastructure and have an impact on their performance. This paper explores the local community subjectivity in interaction with primary stakeholders to deepen our understanding of social value and this category of misunderstood stakeholders. Design/methodology/approach: The paper presents a partnership framework that aims to help stakeholders be reflexive and construct knowledge about social value of the infrastructure. The empirical material includes an extensive review of the public infrastructure documents published between 1981 and 2021 and 13 interviews with key members of local community. Findings: The main contribution of this study is an integrated model to study the social value of an infrastructure and a dynamic approach to study how a local community engages and enacts social value. The dynamic approach highlights three plans of stakeholder's subjectivity, which are relational, representational and operational plans to promote inclusive stakeholder's management ("of" and "for"). Originality/value: The study combines an analytical and a theoretical framework to investigate the enactment of social value. [ABSTRACT FROM AUTHOR]

The article focuses on how Americans' perceptions of travel and self-discovery are often more about status and consumption than genuine understanding. Topics include the superficiality of brief trips abroad, the contrast between romanticized travel narratives and the harsh realities of genuine cultural exchange, and the neglected potential for deeper self-knowledge found close to home.

The article examines the trend among historians of inserting personal autobiographical material into their historical accounts, replacing the authorial voice with a process of self-discovery by the historian. Topics discussed include self-reflexive history writing, the personal narratives and memories of author Danielle Clode in her book "In Search of the Woman Who Sailed the World," and the technique of offering conflicting accounts of historical event without resolving them.

Mathematical beliefs and metacognitive knowledge play significant roles in solving mathematical problems; thus, this study aims to investigate the influence of middle school students' beliefs on their metacognitive knowledge when solving geometry problems. This study utilizes both quantitative and qualitative research methods. A linear regression test was used to determine the effect of middle school students' beliefs on their metacognitive knowledge. The results of the quantitative research analysis were followed up with a qualitative research approach to describe the metacognitive knowledge of students who have high and low confidence in solving geometric problems. This research involved 352 middle school students in the Tarakan area. Based on the results of linear regression, it is known that the beliefs of middle school students have a positive effect on their metacognitive knowledge when solving geometric problems. In addition, it was found that students with different beliefs could solve a given geometry problem, but the approach to solving it varied among subjects. Middle school students have diverse beliefs, but these variations do not affect their capacity to apply their metacognitive knowledge at every stage of solving mathematical problems. [ABSTRACT FROM AUTHOR]

Cartesian pictures of the human self and act-centred understandings of ethics dominate modern thought. Throughout his work, Herbert McCabe challenges these, and as such remains an important resource for philosophical and theological ethics. This paper lays out McCabe's philosophical anthropology, showing how he draws on Wittgenstein to revive a Thomist account of the human person. It then shows how this anthropology feeds into a philosophical ethics, focused on human flourishing and the possibility of life being meaningful. This, in turn, underwrites a theological ethics, according to which the human person flourishes ultimately through graced participation in the divine life. The paper concludes with a discussion of McCabe's account of faith as participation in the divine self-knowledge. [ABSTRACT FROM AUTHOR]

The article focuses on Eric Marcus's analysis and response to puzzles concerning belief and inference in his book "Belief, Inference, and the Self-Conscious Mind" (BISCM). Topics include an explanation of non-evidential doxastic self-knowledge, the unintelligibility of Moore-Paradoxical statements, and the unity of the rational mind.

The article focuses on the viability of an argument asserting that belief is inseparable from knowledge, with topics including counterexamples to this argument and objections raised by Leite and Shaw. Leite presents counterexamples to the argument, particularly focusing on unconscious beliefs, while Shaw challenges the idea that knowledge is necessary to act in light of a belief, ultimately questioning whether every belief is self-known, debate which Marcus engages with throughout the article.

The article focuses on Eric Marcus's argument that beliefs, including unconscious ones, inherently involve self-consciousness. Topics include the empirical and clinical plausibility of unconscious self-knowledge, the nature of belief assertion and honesty, and the challenges posed by unconscious beliefs to Marcus's claims.

It is tempting to hold that guilt‐tripping is morally wrong, either because it is objectionably manipulative, or because it involves gratuitously aiming to make another person suffer, or both. In this article, I develop a picture of guilt according to which guilt is a type of pain that incorporates a commitment to its own justification on the basis of the subject's wrongdoing. This picture supports the hypothesis that feeling guilty is an especially efficient means for a wrongdoer to come to more deeply understand why her behavior was wrong; it is precisely because guilt is painful and involves a self‐reflexive justificatory element that it is able to play this role. Such a picture, moreover, preserves the possibility that deliberately making others feel guilty needn't involve aiming gratuitously to harm them and needn't be objectionably manipulative. It follows that we should be surprisingly sanguine about the practice of inducing guilt in wrongdoers as a means of facilitating their moral edification. [ABSTRACT FROM AUTHOR]

The article discusses how we experience and manage our urges, filling a notable gap in the philosophical literature on self-knowledge. It mentions that 'active' or 'occurrent' motivational episodes such as urges and impulses, the theory not only advances our grasp of motivational states but also sheds light on the phenomenology of these experiences. Three key components: the nature of urges, our awareness of these urges, and our ability to control them are also explored.

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

Learning to take care of oneself in order to be able to take care of others is key to the future of Social Work practice. This article analyzes how self-care is taught to and learned by Social Work students. We approach it through the experiences and discourses of students and professors from the Social Work degree course at the Rovira i Virgili University (URV), in Tarragona, Spain. The methodology used was mixed. Data was collected during 2019 through 143 Social Work student online questionnaires, two student focus groups, two in-depth interviews with students, and 13 social work faculty online questionnaires. The results highlight the lack of specific training in self-care and the demands of both groups to have better access to this training. Some proposals to introduce content related to self-care programmatically into Social Work university studies are also presented. [ABSTRACT FROM AUTHOR]

This paper explores William Ockham's account of memory with a view to understanding its implications for his account of the nature and persistence of human beings. I show that Ockham holds a view according to which memory (i) is a type of self-knowledge and (ii) entails the existence of an enduring psychological subject. This is significant when taken in conjunction with his account of the afterlife. For, Ockham holds that during the interim state—namely, after bodily death, but prior to bodily resurrection—we retain and recall our embodied experiences. This entails that the subject of our embodied psychological states can survive in a disembodied state and continue to engage in characteristic rational activities—a claim that appears to run against Ockham's own commitment to a hylomorphic conception of human beings (as essentially material). A central aim of this paper is to explore the prospects for reconciling Ockham's account of interim memory with his account of human beings. [ABSTRACT FROM AUTHOR]

While feminist knowledge has historical roots in China, the academic knowledge production about women's and gender studies (WGS) as situated knowledge has always been a contestation between opposing forces. The Fourth United Nations World Conference on Women, held in Beijing in 1995, marked the critical discursive and organizational moment for grounding the feminist concept of gender as an analytical and action framework. Since then, WGS have flourished, but the label of feminism has been ambivalent. To examine the complicated state of academic dependency and the politics of location in this interdisciplinary academic field, I interrogate researchers' positionalities in some recent publications on feminism and gender studies about China by pointing out the interplay of diasporic and domestic positionalities in English and Chinese publication outlets. This article argues that for an interdisciplinary program like WGS, with its inextricable connection to the political state of China and socialist state feminism, the theory of academic dependency cannot adequately capture the often contested, strategic, and situated standpoints of feminist scholars. While diasporic and domestic scholars are deeply aware of their own positionalities in the channel of publications that grant them voices, they are also caught in the current hegemonic political economy of knowledge. This article interrogates the contested positionalities of overseas and domestic feminist scholars in creating a feminist academic field about China. [ABSTRACT FROM AUTHOR]

Poetry can be used as an adjunct to interviews in social science to build relationships and share meaning to create an artefact that provokes dialogue between the researcher and research study participants. Describing the sensemaking of researcher identity as a narrative walk, Datawalking is extended as an embodied post-data qualitative research method to inform autoethnography and poetry. These methods articulate the ways to support researcher wellbeing to counter the loneliness of remote research which can be heightened by external factors such as the lockdowns of the COVID-19 pandemic. We illustrate two poems used alongside phenomenological interviewing to inform reflexive knowledge in educational research. By exploring poetic techniques including meter, alliteration, and enjambment we seek to advance the understanding of evocative autoethnography as a polyphonic form of expressive scholarship to instantiate dialogue in social research. This approach, centred on identity and praxis, has uses for organisational studies in education. [ABSTRACT FROM AUTHOR]

The present‐day state of our knowledge of the self as a soliloquy has not moved far beyond where the American pragmatists, John Dewey and George Herbert Mead, left it almost a century ago. Since their writings underpin the view of the self that current followers of the perspective of symbolic interactionism have adopted, their work still remain relevant today. To advance the development of the self as a soliloquy significantly beyond the point that it currently stands, however, I propose an explanation from the radical interactionist's perspective to account for the self's operation during the interlinkage of the individual acts that results, in conflictive or cooperative social acts. The individual act is reconceived from this new viewpoint, as unfolding over four stages: (1) need, (2) design, (3) re‐design, and (4) ending. While analyzing the self's operation during each one of these stages, I take special pains to explain the indispensable part that domination plays in bringing about their interlinkage, without which social acts of either type could not be completed. I argue that radical interactionism offers a more nuanced and realistic conception of the self's functioning during the interlinking of individual acts than its older cousin, symbolic interactionism, because unlike the latter, which rests on the assumption of sociality, the former is based on the assumption of domination. Thus, radical interactionism can much better account for how the self operates during the interlinking of individual acts that end in both conflictive and cooperative social acts and not only one or the other. [ABSTRACT FROM AUTHOR]

In Try to Remember (2010), author Iris Gomez explores the main character Gabriela's coming-of-age story through philosophic introspection. As a young immigrant from Cartagena, Colombia, Gabriela helps her family thrive in the United States; the most taxing circumstance in this endeavor is her father's mental illness. Nevertheless, Gabriela acquires self-knowledge through reflection on her thinking self and personal examination of the discourse of love through her relationships. Her philosophic investigation includes address of concepts such as tabula rasa, standpoint epistemology, the Greek classification system of love, and ontology. Philosophers and theorists such as Gloria Anzaldúa, Mariana Ortega, and Ofelia Schutte will be applied to analysis of this novel. Ultimately, the character of Gabriela finds freedom as central and critical in her own definition of Latinx immigrant woman subjectivity. [ABSTRACT FROM AUTHOR]

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

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

In the first half of Part 5 of the Ethics, Spinoza presents his directions for mitigating the passions through reason. He touts his account of the power of reason over the passions as ground-breaking and unique, while positioning himself squarely within the traditional debate of akrasia, or weakness of will. Spinoza claims he is the first to identify the affects through their characteristic effects, and demonstrate the way these effects can be countered by the mind's activity. It follows that Spinoza's claim for originality can be explained in (at least) two ways: first, passions themselves have been misunderstood, and second, previous philosophers have misunderstood the relationship between reason and the passions. In the first part of this paper, I place Spinoza's discussion of the passions and reason's power over them in a historical context. Next, I present Spinoza's definition of the affects, and his directions for 'destroying' the passions. In the third section I point to the differences between my interpretation and that of recent commentators. Finally, I discuss the way in which Spinoza's directions for mitigating the passions serve as the psychological basis for his moral theory. [ABSTRACT FROM AUTHOR]

Much has been made about the ways that implicit biases and other apparently unreflective attitudes can affect our actions and judgments in ways that negatively affect our ability to do right. What has been discussed less is that these attitudes negatively affect our freedom. In this paper, I argue that implicit biases pose a problem for free will. My analysis focuses on the compatibilist notion of free will according to which acting freely consists in acting in accordance with our reflectively endorsed beliefs and desires. Though bias presents a problem for free action, I argue that there are steps agents can take to regain their freedom. One such strategy is for agents to cultivate better self‐knowledge of the ways that their freedom depends on the relationship between their conscious and unconscious attitudes, and the way these work together to inform action and judgment. This knowledge can act as an important catalyst for agents to seek out and implement short‐ and long‐term strategies for reducing the influence of bias, and I offer four proposals along these lines. The upshot is that though bias is a powerful influence on our actions, we need not resign ourselves to its negative effects for freedom. [ABSTRACT FROM AUTHOR]

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The concept of convexity plays an important role in the study of economics and consumer theory. For the most part, such studies have been conducted on the assumption that consumer preferences are a binary relation that is complete, reflexive and transitive on the set X of consumption choices. However, each consumer is a biological being with multidimensional physiological needs so that possible consumptions from different dimensions cannot be compared by using preferences. By removing that unrealistic assumption, this paper examines how the various concepts of convex preferences and relevant properties can be re-established. We derive a series of 10 formal propositions and construct 6 examples to show that (a) a weighted combination of two possible consumptions is not necessarily comparable with any of the consumptions; (b) not every convergent sequence of a consumer's preferred consumptions asymptotically preserves that consumer's preference preordering; (c) not all preferences satisfy either positive multiplicativity or additive conservation; (d) three types of preference convexities – weak convexity, convexity and strong convexity – can all be introduced into general convex spaces. This paper concludes with some research topics of expected significance for future works. [ABSTRACT FROM AUTHOR]

Through collaborative practice research with the goal of identifying alternative discourses that can challenge expert-led knowledge in parent education, this study examined a community-based home visiting programme conducted by a social work practitioner serving disadvantaged migrant families in Shenzhen. To obtain diverse information, data was collected by three major methods, including in-depth interviews, participant observations and document reviews. Findings of this study shed lights on the social work research-practice partnership through a reflexive knowledge co-construction approach which helped to produce alternative discourses that considered parents' experiential knowledge and emphasised a system-oriented perspective. By embracing the alternative subjectivities constituted by alternative discourses as collaborators and co-learners, the practitioner and researcher also demonstrated abilities to think about new possibilities for parent education practice and research. Implications for future empowerment-oriented social work practice and research in family and parent education fields were also discussed. [ABSTRACT FROM AUTHOR]

This article substantiates the autonomy of a philosophical text in relation to a literary text. Max Frisch's novel Stiller is used to illustrate the idea of the dialectical nature of the process of concealing/revealing metaphysical meaning in a work of fiction regarding the problem of self-identification and the construction of one's own "I," which is pivotal in this novel. The philosophical idea of self-identity as the goal of the process of self-knowledge exists only as a projection; it is not feasible in life. On the contrary, the novel Stiller, considered through the prism of basic ideas of philosophy of the twentieth century, allows the reader not only to better understand the inconsistency of the process of self-knowledge, but that it involves a reconfiguration of meanings in a conversation about being, and therefore requires a philosophical revision of the essence of the problem. [ABSTRACT FROM AUTHOR]

Audre Lorde's account of the erotic is one of her most widely celebrated contributions to political theory and feminist activism, but her explanation of the term in her brief essay "Uses of the Erotic" is famously oblique and ambiguous. This article develops a detailed, textually grounded interpretation of Lorde's erotic, based on an analysis of how Lorde's essay brings together commitments expressed across her work. I describe four integral elements of Lorde's erotic: feeling, knowledge, power, and concerted action. The erotic is a way of feeling in the work a person does, which makes possible new knowledge about the self and the social environment—particularly to counteract epistemic oppression imposed by an unjust society. The erotic is a source of power by providing vision and energy for actions integrating a person's multiple commitments and political interests. It facilitates concerted action and coalition by enhancing a person's appreciation of their interests and values, while fostering embodied, personal connections that build trust based on shared vulnerability. Thus, the erotic helps build coalitions where genuine differences of perspective and experience can be examined, in resistance against an oppressive society's epistemic distortions. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to a growing critical and reflexive awareness of the implications of gendered assumptions about ontology, epistemology, and ethics in academic research governance and practice. It provides a retrospective account of the authors' shared experiences of an autoethnographic study of lap dancing clubs, focusing on critical or "sticky moments" encountered, and considering the implications of these for research more widely. It does so by highlighting the gendered power relations shaping academic research, showing how Judith Butler's critique of the heterosexual matrix can be applied to a critical, reflexive understanding of the impact of binary, hierarchical gender power relations. The analysis provides insight into some of the ways in which autoethnographic research on sexualized work may become messy, dirty, and sticky in ways that accentuate power inequalities but also open up moments of opportunity for gender binaries and hierarchies to be revealed, challenged, and resisted. Using a Butlerian lens to reflect on our experiences, we contribute to understanding how heteronormative assumptions shape perceptions of what makes "good," "clean," and ethically (formally) approved research that conforms to the governmental norms of the heterosexual matrix and, by implication, those contaminating forms of research that disrupt or resist its disciplinary effects. As ethnographic research is often messy by its very nature, and particularly so when situated within sex/sexualized work, we aim to show how gendered assumptions can inhibit reflexivity in academic knowledge production, resulting in research processes that are (paradoxically) unethical. In response, we suggest three ways in which gender reflexive research might be pursued, by: (i) identifying gendered assumptions reflexively and dialogically, (ii) adopting an anti‐essentialist approach that foregrounds experiential, embodied knowledge, and (iii) developing an anti‐hierarchical methodology. We do so in the hope of opening up ways that might enable others to avoid heteronormative assumptions having potentially detrimental consequences for their research and to offer a starting point for developing gender reflexive knowledge production in the future. [ABSTRACT FROM AUTHOR]

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

This paper discusses the agency of scientific disciplines and reconstructs it as representative agency. In the case of disciplinary representative agency, individual and organizational actors are committed to the reflexive interests of a discipline and act on their behalf. This paper explores the essential forms and arenas in which this type of agency is exercised and discusses the relevance of some recent trends in science and higher education for the collective agency of disciplines. [ABSTRACT FROM AUTHOR]

In these divided times, where people are blaming "the other" for the problems that face us all, the emotional intelligence offered by O'Neill's works is needed more than ever. O'Neill, unfortunately, is not well known beyond the academic and professional theater communities. In order to make O'Neill more accessible to everyday people, the article author launched an online Meetup group where the participants discuss one play each month. The meetings focus on discussion of O'Neill's plays on a visceral level, relating the works to everyday life. The meetings have proved successful, with robust attendance most months and each member providing compelling insights—often relating the plays to their current world views and personal experiences. [ABSTRACT FROM AUTHOR]

I enact the personal epistemology standpoint to illustrate how my ontology and personal experience transformed my knowledge about the war in eastern Ukraine. Guiding the reader through my visual and bodily interaction with the war zone, I illustrate the construction and deconstruction of my perception of the object of knowledge—the war—and the knowledge itself. The researcher is thus placed at the heart of the research. This article advances the value of the world–mind monism stance in knowledge production and legitimizes the self as a source of knowledge in International Relations research. [ABSTRACT FROM AUTHOR]

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

Purpose: Wellness tourism offers opportunities for consumers to explore the self. This paper aims to explore how identity transitions occur in a liminal tourism space – a holistic wellness retreat. Design/methodology/approach: The authors adopt a qualitative methodology, including in-depth semi-structured interviews supplemented by various projective techniques. Following an interpretivist approach, eight consumers were interviewed at the commencement and the completion of a holistic wellness retreat stay. Participant observation was also undertaken during the retreat programme. Findings: The paper shows an identity transition is facilitated by the liminal space of the holistic wellness retreat and further shaped by self-work during the retreat. As participants gain new knowledge on the self and start living "consciously", they gain a sense of vision, clarity and direction to a new self, wherein identity transition is a starting point and a process of change rather than an end goal. Originality/value: While much past research views tourism activities as mainly "play", the findings reveal the holistic wellness retreat experiences as both identity play and identity work. This paper provides theoretical insights into the process from identity play to identity work and what makes this process effective for identity transition. [ABSTRACT FROM AUTHOR]

Williams begins this task by noting that "[a] moral incapacity belongs to the species: incapacity to do a certain thing knowingly."[48] According to Williams, this distinguishes moral incapacities from physical incapacities and many psychological incapacities. Williams himself takes the task of giving a theory of moral incapacities to be that of distinguishing moral incapacities from other kinds of incapacities, including physical incapacities and other psychological incapacities. My topic in this essay is what Bernard Williams calls "moral incapacity."[1] I propose to approach this topic by means of a closely related topic, namely, I knowledge i of moral incapacity. It is here that I think we can do better than Williams and offer a more fine-grained theory of moral incapacity, one which solves the puzzle about knowledge of moral incapacities, and which relates moral incapacities to deliberation in the way that Williams wants to. [Extracted from the article]

Assigning a date to Kumārila is notoriously difficult. Kumārila's dates are usually assigned through a relative chronology of Brahmanical and Buddhist philosophers with whom Kumārila engages or is engaged. This is a precarious method because the dates of these interlocutors are equally unstable. But what if in considering systematic dialogues (śāstra) to be the primary medium for interreligious philosophical debate we have missed a source that does engage with Kumārila, and that can be reliably dated? In this article, I turn to a religious group whom, it has been previously thought, did not respond to Kumārila until the eighth century—Jainas—as well as to a genre that is not typically viewed as a site of systematic philosophical dialogue—narrative. I argue that the Padmacarita, a Jaina Rāmāyaṇa composed by a Digambara writer called Raviṣeṇa, contains a narrative refutation of Kumārila's commentary to Mīmāṃsāsūtra 1.1.2. By bringing to light this refutation, and explaining how Raviṣeṇa's Padmacarita can be reliably dated, I assign Kumārila's terminus ante quem to the date of the Padmacarita's composition, 676 CE. Finally, I suggest that Raviṣeṇa's Padmacarita is the earliest extant Jaina text to discuss Kumārila's claims, and that Jainas used narrative to reflect on Mīmāṃsā before they turned to śāstra as another medium for this dialogue. [ABSTRACT FROM AUTHOR]

This is a brief philosophical introduction to, and an annotated translation of, the section on absence from Śālikanātha's Pramāṇapārāyaṇa (Study of the Instruments of Knowledge), a foundational work of Prābhākara epistemology. In this section, which focuses on the epistemology of absence, Śālikanātha argues against the Bhāṭṭa view that there is a sui generis instrument of knowledge (pramāṇa) by which we learn of absence (abhāva). He does so by arguing for a subjective reductionist thesis about absence, according to which the absence of a perceivable (dṛśya) object at a locus is identical with a positive state of awareness (buddhi) whose content includes the locus but not the perceivable object. If correct, Śālikanātha argues, we should therefore learn of absence in the same ways we acquire self-knowledge more generally. While developing his reductionism about absence, Śālikanātha responds to a range of concerns, including the objection that his view cannot explain causation by absence. [ABSTRACT FROM AUTHOR]

Discussions about students with specific learning disabilities (SLD) often center on finding solutions for the difficulties they face in school. However, there is a lack of emphasis on the self-advocacy experiences of these students. Self-advocacy can empower students with SLD to pursue their interests, understand their rights, and effectively address any violations of those rights. Drawing on self-advocacy, which encompasses four domains (knowledge of self, knowledge of rights, communication, and leadership), this study explores the self-advocacy experiences of students with SLD enrolled in vocational high schools in Istanbul, Turkey. Twelve students (50.0% females; Mage = 15.91 years; SD = 1.08; range = 14–18 years) participated in semi-structured interviews. The findings revealed that: (i) the students had limited knowledge of their SLD conditions, characteristics, and rights, despite having some self-awareness; (ii) they emphasized the difficulties and negative aspects when describing themselves and their school experiences; (iii) they were able to communicate their needs and preferences to school staff, but they were not frequently understood or responded to; and (iv) they rarely demonstrated leadership behaviors when advocating for others. These findings suggest that students with SLD may lack self-advocacy skills and are not effectively advocating for themselves and others in vocational high schools in Turkey. [ABSTRACT FROM AUTHOR]

This paper presents an Interview with the renowned Professor Virgil-Achiles GÂRBACEA, one of the very few visionaries who have understood and embraced the new research paradigms recognized at the international level within the scientific spectrum of Geography. Designed within a matrix of semi-open collaboration, the research questions aimed to explore the professor's perspective on the nature, perception, and construction of truth and weaknesses within human geography and within the specific context of Romania. The professor emphasized the importance of a critical and reflexive approach to the concept of truth in the field of human geography. He highlighted that truth and its weaknesses in this context are influenced by multiple social, cultural, and political variables. Furthermore, the professor acknowledged that human geography is a constantly evolving discipline, and understanding truth in this field requires a dynamic perspective and adaptability to societal changes. We underscore that the issue of truth and its weaknesses in this field is complex and fluid, and comprehending it necessitates a critical, contextualized, and open approach to dialogue. Additionally, a reflexive approach to the social and political construction of truth within the specific context of Romania is essential. [ABSTRACT FROM AUTHOR]