Epistemology (Anthropology)

RESUMEN
La relación interna entre filosofía, literatura y arte permite examinar con propiedad qué significan la pluralidad y complejidad en los usos de la razón. Posibilita la aproximación a esos usos y figuras desde un ángulo privilegiado. El interés por lo literario y artístico no tendría por qué significar un apresurado abandono del modelo discursivo y analítico -que es característico de la filosofía-, sino más bien el acceso a un punto de vista más completo, un nuevo método reflexivo, otro límite crítico. Esta perspectiva facilita la puesta al día de las tesis modernas sobre la filosofía como emancipación, esto es, como su salida de la minoría de edad.
Espacios ficcionales, campos de proyección de la experiencia, métodos y perspectivas trasdisciplinarias constituyen los distintos niveles a través de los cuales se trata de definir un nexo complejo entre discursos. La ficción como conocimiento, subjetividad y texto, así como la relación entre mundo y lenguaje pretenden acotar algunas dimensiones de esa relación.
A través de la literatura llegamos a estar familiarizados con situaciones, sentimientos, formas de vida, obteniendo así una mirada desde dentro -epistemológicamente empática-. Cada nueva visión del mundo constituye un nuevo tipo de conocimiento, un conocimiento que puede incluir aspectos cognitivos y emotivos y que demandará, probablemente, algún tipo de lógica paraconsistente. De modo que a la par que por nuestras narrativas creamos o descubrimos mundos (dependiendo del estatuto ontológico otorgado a la ficción) también establecemos o desentrañamos la legislación lógica, según la cual tal curso de sucesos o tal tipo de entidades son o no admisibles al interior de este particular mundo posible.
Precisamente, es en la constante re-creación de sus objetos, práctica que surge en una comunidad de problemas -un espacio de representación colectiva- el espacio en que se da la ciencia. Es, precisamente, en una particular forma de hablar y de referirse a objetos, creándolos con el habla, el que funda a la medicina -por ejemplo- como cuerpo autónomo de conocimientos, vale decir como ciencia de primer orden. Las disciplinas, pues, en tanto discursos, están, literalmente, constituidas por él. Por ello es necesario estudiar el discurso científico en tanto que discurso, hay que reflexionar sobre sus orígenes y modo de constitución, hay que aceptar que no es sólo un producto sino una fuerza productiva. La realidad es una narrativa exitosa. Es aquello que se hace hablando. Las comunidades científicas son comunidades de problemas y, sobre todo, de retóricas, reconstrucciones de objetos que sólo existen en tanto se habla de ellos de una determinada manera,
Hasta los mundos narrativos más imposibles tienen como fondo lo que es posible en el mundo que concebimos como real. Las entidades y situaciones que no son explícitamente nombradas y descritas como diferentes del mundo real son entendidas a partir de las leyes que aplicamos a la comprensión del mundo real.
Así, pues, la narración de ficción construye un modelo análogo del universo real, una proyección...lo que permite conocer la estructura y los procesos internos de la realidad y manipularla cognitivamente. Se otorga así un valor cognoscitivo a la ficción, de modo tal que todas las posibles connotaciones, no expresadas directamente por el texto, sino -más bien- mostradas implícitamente o implicadas contextualmente en lo allí dicho, iluminan aspectos de la realidad que sin estas extrapolaciones ficcionales permanecerían en penumbras.
La perspectiva crítica -propia de la filosofía- puede hallarse así implícita en escritos de ficción, de la misma manera como las teorías filosóficas pueden aceptar como suyos a los argumentos procedentes del discurso literario. La reflexión filosófica se articula, pues, desde distintos ámbitos y modalidades discursivas.
Dr. Adolfo Vásquez Rocca

This article explores the historiographical,
empirical, and theoretical challenges of combining
ethnographic methods with sociohistory.
It shows why and how the unity of
the social sciences displays itself in the active
complementarity of ethnography and sociohistory.
The analysis of the concrete aspects
of this complementarity allows us to reformulate
the issue of interdisciplinarity beyond
the discourse of “alliances” or “exchanges”
between the disciplines. Against the prejudice
that archives belong only to historians and the
“field” to anthropologists and sociologists, we
attempt to answer the following question: in
what kind of historiographic work does this
complementarity of methods originate, and
what uses and categories does it refer to today
concretely?

Este artículo explora los retos historiográficos,
empíricos y teóricos de la combinación de los
métodos etnográficos con la sociohistoria.
Muestra por qué y de qué manera la unidad
de las ciencias sociales se despliega en la
complementariedad activa de la etnografía
y la sociohistoria. El análisis de los aspectos
concretos de esta complementariedad permite
explorar la cuestión de la interdisciplinariedad,
más allá del discurso de las “alianzas” o
del “intercambio” entre las disciplinas. Contra
el prejuicio de que los archivos les pertenecen
a los historiadores y el “campo” a los antropólogos
y sociólogos, se trata de contestar
la siguiente pregunta: ¿en qué tipo de trabajo
historiográfico se origina esta complementariedad
de métodos y a qué usos y categorías
se refiere concretamente hoy en día?

La formation des travailleurs sociaux est confrontée, aujourd'hui, à des défis importants, en lien avec l'évolution de la profession, des réalités rencontrées, et des politiques sociales qui l'orientent et la régulent. Ces évolutions s'inscrivent, on le perçoit de plus en plus, dans des transformations profondes de nos sociétés, et de leur cohésion. De nombreuses questions se posent, quand aux orientations des métiers du social dans ce contexte, et aux qualifications ou compétences qu'ils nécessitent. Qu'est-ce que le « professionnalisme » aujourd'hui ? Qu'implique-t-il comme type de formation ?

traditional Chinese thought. Therefore, the present paper will mainly focus upon his theory of knowledge. Zhang Dongsun called his theory "pluralistic ", given the assumption that various elements that enable comprehension and reasoning were mutually exclusive and irreducible. We shall therefore critically examine the elements (yuan 7t) proposed in Zhang's main epistemological treatise Plural Epistemology (Duoyuan renshikm^Tt^MWitk), which represents the most complete, systematic and coherent treatment of his theory.

Synonyms - Introduction - History of the Concept - Aims and Limits of Disciplinary Research - Innovations: Crossing Disciplinary Boundaries - Interdisciplinary Epistemology: The Need for ID Models - Organizing Interdisciplinary Research Teams - Evaluating Interdisciplinary Research - Conclusion and Future Directions - Cross-References - References

In the field of Science of Religion and associated fields of the Human Sciences revisions about the limits of reality have begun, in response both to intercultural encounters as well as to a rising awareness of research on the complexity of reality in the natural sciences. These have elicited proposals that the perspectives of the "religious" and the "para-normal" should be distinguished. This resonates with traditions of empirical and theoretical research often marginalized by the prevailing Positivist ideology and by Cognitivism. It also resonates with suppressed cultural traditions. A cautious movement towards a wider and differentiated assessment of reality and of phenomena, to be approached in these two perspectives, can however be observed in scholarship of religion, and even in the fold of Cognitivist Psychology.
This presentation, held at the conference of the German Association for Science of Religion / DVRW in Potsdam in 2018 explores the field and argues for the validity and heuristic power of this distinction.

English summary (text is in German):

This paper examines the question of the utility and practical relevance of epistemological models for psychotherapy on the basis of Critical Realism, the epistemological position of Gestalt Theoretical Psychotherapy. The narrative of an "everyday story", which raises questions about the experience of "reality" - questions which are then answered from a critical-realistic point of view - serves as an introduction to the discussion of the topic. The derivation and presentation of the central basic assumptions of Critical Realism is intended to make it plausible to what extent this explanatory model can be helpful for a differentiated understanding of the dynamics of interpersonal relationships and the associated problems.
The second part of the article deals explicitly with the presentation of some conclusions that can be derived from the critical-realistic model for practical-psychotherapeutic work. In particular, the aspects of therapeutic attitude, therapeutic relationship and practice are examined in more detail. At the same time, the article provides a psychotherapy-related framework for reading the following basic Gestalt theoretical texts on Critical Realism by Wolfgang Köhler and Wolfgang Metzger.

Zusammenfassung:

In diesem Beitrag wird der Frage nach dem Nutzen und der praktischen Relevanz erkenntnistheoretischer Modelle für die Psychotherapie anhand der Darstellung des Kritischen Realismus, der erkenntnistheoretischen Position der Gestalttheoretischen Psychotherapie nachgegangen. Zum Einstieg in die Auseinandersetzung mit der Thematik dient die Erzählung einer "Alltagsgeschichte", die Fragen zum Erleben der "Wirklichkeit" aufwirft − Fragen, die dann in weiterer Folge aus kritisch-realistischer Sicht beantwortet werden. Mit der Herleitung und Darstellung der zentralen Grundannahmen des Kritischen Realismus soll plausibel gemacht werden, inwiefern dieses Erklärungsmodell hilfreich für ein differenziertes Verständnis der Dynamik zwischenmenschlicher Beziehungen und damit einhergehender Probleme sein kann. Der zweite Teil des Beitrags beschäftigt sich explizit mit der Darstellung einiger Folgerungen, die sich aus dem kritisch-realistischen Modell für die praktisch-psychotherapeutische Arbeit ableiten lassen. Dabei werden insbesondere die Aspekte therapeutische Grundhaltung, therapeutische Beziehung und Praxeologie näher beleuchtet. Der Beitrag stellt zugleich einen psychotherapiebezogenen Rahmen für die Lektüre der nachfolgenden gestalttheoretischen Grundlagentexte von Wolfgang Köhler und Wolfgang Metzger dar.

This article examines five common misunderstandings about case-study research: (a) theoretical knowledge is more valuable than practical knowledge; (b) one cannot generalize from a single case, therefore, the single-case study cannot contribute to scientific development; (c) the case study is most useful for generating hypotheses, whereas other methods are more suitable for hypotheses testing and theory building; (d) the case study contains a bias toward verification; and (e) it is often difficult to summarize specific case studies. This article explains and corrects these misunderstandings one by one and concludes with the Kuhnian insight that a scientific discipline without a large number of thoroughly executed case studies is a discipline without systematic production of exemplars, and a discipline without exemplars is an ineffective one. Social science may be strengthened by the execution of a greater number of good case studies.

El presente artículo se enfoca en la investigación-acción y la física cuántica. Efectúa una comparación respecto a una idea central: el concepto de realidad. Explica la presencia de similitudes, por ejemplo, la realidad como representación y como entidad influenciada por el observador. Más aún, el investigador debe seleccionar entre diferentes marcos explicativos, pues lo real no puede ser abordado por medio de un único aparato teórico
y metodológico. Aunque ambas visiones socavan la ciencia moderna, existen diferencias, en tanto que las particularidades de la investigación-acción son de un rango mayor y la realidad en esta es de índole social y debe ser mejorada.

Being a biological system unit and disseminator of social algorithms, a human being can only realize its integrality and achieve its systemic unity through existence in the sign system. The objective, imperative novelty and uniqueness of the biological system of each new person, subject the existing sign system to disobjectivity, transforming it into a substratum for interpretations (semiosis) during  cognition process. Only one elementary triadic sign system (a sign (or representamen) – an object (or semiotic object) – an interpretant (or interpretant sign) already puts the entire sign system in a subordinate position to the interpreter, and makes a search for mechanisms of cognitive evolution aim at the interpreter, rather than at the sign system (including knowledge existing in the sign system), as an opportunity to influence actuality through her interpretants. Numerous problems in psychology, previously generated by these processes, and applied psychology (in particular, existential psychotherapy and transpersonal therapy), which receive answers in part from neurobiology, today get the most conceptual answer from the constructivist approach to cognition, placing the problematics of semiotics in a dependent position. Not only the specificity (type, character) of the sign system should be taken into account in one`s organized cognitive activity depending on her ontogeny, but the content of the sign system itself must be distilled through the human substance in order to become a substratum for her Cognitive ontogenesis (including, for the purpose of indirect influence on the interpretant).

PREVIEW ONLY - READ THE FULL ARTICLE HERE:
https://doi.org/10.33929/sherm.2020.vol2.no1.09
This essay argues for the rationality of truth claims arising from religious faith over against the contention that such claims are, at best, viewed as subjective "value" language or, at worst, strictly irrational. An argument will be offered for the epistemic warrant of faith-based claims, not for the objective veracity of the religious claims themselves.

Traduction
Fujii Takashi. Une modernité inachevée : pourquoi les Contes de Tōno de Yanagita Kunio sont lus aujourd’hui. In: Ebisu,
n°44, 2010. La modernisation du Japon revisitée. Que reste-t-il de l’approche moderniste ? [Sous la responsabilité
éditoriale de Christine Lévy] pp. 137-156;

What do rituals have to do with knowledge? Knowledge by Ritual examines the epistemological role of rites in Christian Scripture. By putting biblical rituals in conversation with philosophical and scientific views of knowledge, Johnson argues that knowing is a skilled adeptness in both the biblical literature and scientific enterprise. If rituals are a way of thinking in community akin to scientific communities, then the biblical emphasis on rites that lead to knowledge cannot be ignored. Practicing a rite to know occurs frequently in the Hebrew Bible. YHWH answers Abram’s skepticism—"How shall I know that I will possess the land?"—with a ritual intended to make him know (Gen 15:7–21). The recurring rites of Sabbath (Exod 31:13) and dwelling in a Sukkah (Lev 23:43) direct Israel toward discernment of an event's enduring significance. Likewise, building stone memorials aims at the knowledge of generations to come (Josh 4:6).

Though the New Testament appropriates the Torah rites through strategic re-employment, the primary questions of sacramental theology have often presumed that rites are symbolically encoded. Hence, understanding sacraments has sometimes been reduced to decoding the symbols of the rite. Knowledge by Ritual argues that the rites of Israel, as portrayed in the biblical texts, disposed Israelites to recognize something they could not have seen apart from their participation. By examining the epistemological function of rituals, Johnson's monograph gives readers a new set of questions to explore both the sacraments of Israel and contemporary sacramental theology.

In order to grasp the Scripture's diverse utilization of rituals, I engage and integrate several areas of scholarship. First, ritual theory provides yet-to-be explored avenues for examining the role of rites in forming persons. Second, KBR offers a diverse proposal for understanding ritual knowing, integrating the best philosophical theories of knowledge with literary analysis of the relevant biblical texts. I re-introduce the prescient work of Maurice Merleau-Ponty and Michael Polanyi, both of whom anticipate the findings of neuroscience regarding the body's role in knowing. Third, any treatment of ritual is remiss without serious discussion of the philosophy of the body. Specifically, the human ability to employ abstract concepts from our embodied experience—often called analogical reasoning—lends support to the centrality of ritual to knowledge. Finally, KBRoffers a uniquely Hebraic critique of sacramentalism, forcing new questions to the fore from both the Hebrew Bible and earliest Christian community in Jerusalem. In a time when liturgy and ritual are central to migrations out of Protestantism into Catholicism and Orthodoxy, this text acts as a prelude to new treatments of sacramental theology.

On trouvera la table des matières très précise de ce livre en français à la fin du dossier de presse ci-joint (fichier PDF). L'interview du dossier de presse développe quelques idées-phares de ce travail (le premier du genre sur le sujet), mais cet interview n'épuise pas les thèmes très divers que le livre aborde, et qui s'éclairent mutuellement, comme leurs disciplines traditionnelles : le folklorisme bien sûr, mais aussi la philologie (principalement la littérature latine du Moyen Age et de la Renaissance), l'Histoire, la toponymie, l'archéologie, la mythologie comparée, etc. Outre les photos et leurs légendes, qui sont un complément tout autant qu'un ornement, la table des matières et trois index très précis font de cet ouvrage (nous l'espérons) un outil de travail autant qu'un voyage au pays des merveilles.

En català : aquest llibre il•lustra amb una nova llum la lògica interna del folklore tradicional català, els seus vincles amb la mitologia la més antiga igual com amb les llegendes contemporànies. L’originalitat d’aquesta obra es troba efectivament en la cruïlla de disciplines variades, el folklore, la Història, la toponímia, l’arqueologia, la mitologia comparada, la psicologia, etc., ja que una associació com aquesta permet a la vegada entendre millor el folklore, i fer que totes aquestes disciplines s’instrueixin mútuament. Tot plegat es fan més objectives i convincents les aproximacions i les conclusions sovint sorprenents d’aquest llibre.

Phronetic organizational research is an approach to the study of management and organizations focusing on ethics and power. It is based on a contemporary interpretation of the Aristotelian concept phronesis, usually as ‘prudence’. Phronesis is the ability to think and act in relation to values, to deliberate about ‘things that are good or bad for humans’ in the words of Aristotle (1976:1140a24–b12). Phronetic organizational research effectively provides answers to the following four value-rational questions, for specific problematics in management and organization studies: 1. Where are we going with this specific management problematic? 2. Who gains and who loses, and by which mechanisms of power? 3. Is this development desirable? 4. What, if anything, should we do about it?

The Aalborg Project may be interpreted as a metaphor of modern politics, modern administration and planning, and of modernity itself. The basic idea of the project was comprehensive, coherent, and innovative, and it was based on rational and democratic argument. During implementation, however, when idea met reality, the play of Machiavellian princes, Nietzschean will to power, and Foucauldian rationality-as-rationalization resulted in the fragmentation of the project.

This collection of essays and notes attempts to tread the invisible borders between mythos, the neoliberal-Christian-nationalist 'world view' and socio-political trends in the rise of Trump, the Red Hats and the Evangelicals to political dominance in the United States.

At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.

In this contribution, I discuss the relevance of epistemological models for psychotherapy. Despite its importance epistemology is seldom explicitly dealt with in the psychotherapeutic landscape. Based on the presentation of “Critical Realism (CR),” the epistemological position of Gestalt Theoretical Psychotherapy (GTP), I intend to show to which extent this explanatory model supports a differentiated understanding of problems between human beings, arising from the differences in experiencing “reality.” The presentation deals explicitly with some conclusions that can be drawn from the CR model for practical psychotherapeutic work. In particular, the aspects of basic therapeutic attitude, therapeutic relationship, and praxeology are highlighted.

Zusammenfassung:

Dieser Beitrag diskutiert die Relevanz erkenntnistheoretischer Modelle für die Psychotherapie. Trotz ihrer Bedeutung werden erkenntnistheoretische Fragen in der psychotherapeutischen Landschaft nur selten explizit behandelt. Vor dem Hintergrund der Darstellung des “Kritischen Realismus”, der erkenntnistheoretischen Grundlage der Gestalttheoretischen Psychotherapie, soll gezeigt werden, in welchem Ausmaß dieses Erklärungsmodell zum Verständnis zwischenmenschlicher Probleme, die auf dem unterschiedlichen Erleben der “Wirklichkeit” beruhen, beitragen kann. Die Darstellung behandelt die Schlussfolgerungen, die sich aus dem kritisch-realistischen Modell für die psychotherapeutische Praxis ergeben, wobei besonders Aspekte der therapeutischen Haltung, therapeutischer Beziehung(en) und therapeutischer Praxis beleuchtet werden.

Este trabajo presenta elementos conceptuales para elaborar una aproximacion existencial a a etnografia. Las principales influencias de esta propuesta se relacionan con el pensamiento filosófico de Heidegger y Sartre, asi como de las ideas desarrolladas
por la antropologia critica y reflexiva, la antropologia de la experiencia de Victor Turner, y el posmodernismo antropologico. Se discuten las vinculaciones existentes entre el Ser, la Existencia y el lenguaje para la descripcion y analisis de la practica etnografica en el mundo contemporaneo. Se pasa revista a la constitucion ontologica del sujeto-etnografo desde los inicios de la disciplina hasta el presents. Asimismo, se brinda una definición existencial de la antropologia y de su momento experiencia.1, la etrnograiia, como un desplazamiento ontologico por el espacio del Mundo. Esta practica supone la posibilidad  de concretar una praxis no alienada, donde la estructura dual del sujeto-etnografo (un
individuo historico y un 'espacio metodologico'), se unifique en lo que Bob Scholte denomina ‘reconciIiaci6n existencial’. Finalmente, se postula la necesidad de un nuevo espacio intersubjetivo que supere al individuo autonomo y cerrado de la etnografía tradicional.

In order to develop a collaborative experience of reflexive writing, this article explores the ethnographic process through two communication devices used by the authors in their respective fieldwork: tarot readings and evolutionary astrology. Reflecting on their distinct (if not opposing) backgrounds, the authors explore and interpret how their different backgrounds and conversational devices shape their ethnographic experience as a process of revealing the unknown, following the not-knowing approach (Anderson, 1997). The dialogic exchange also reveals how the not-knowing approach affects the collaborative aspect of the reflexive writing experience.

In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.

A Ciência não tem sentido sem a utopia da verdade. O presente trabalho explora
o modo como as Ciências Sociais devem operar no sentido de preencherem o
sentido da verdade enquanto paradigma da investigação científica. Para isso são
aqui seleccionados quatro factores-chave metodológicos que são “ferramentas”
fundamentais para a investigação da dinâmica da realidade social e correspondente
evolução. De facto, a metodologia é objecto de reflexão constante por parte de
cientistas e académicos ao longo da vida. Os jovens investigadores que iniciam a
carreira devem interiorizar esta problemática e ultrapassar os obstáculos através
do desenvolvimento da pesquisa e da procura de conhecimento avançado no âmbito
da metodologia e epistemologia. No domínio da Ciência só consegue personalidade
quem estiver com ética honestamente dedicado à procura da verdade.
Abstract
Science makes no sense without the utopia of truth. The present essay therefore
explores the way social sciences must work in order to fulfil the meaning of truth
as a scientific research paradigm. For that reason, four methodological key-factors
are selected here, being fundamental “tools” without which one cannot properly
investigate and understand the dynamics of social reality and its course. In fact
methodology is a constant matter of reflexion in the activity of scientists and
scholars throughout life. Young scholars that are initiating their careers must
always interiorize this and surpass the obstacles by developing research and meet
advanced knowledge in methodology and epistemology. In the field of Science only
get personality those who are devoted with ethics to the cause of searching truth .
Palavras-chave/Keywords: complexidade; metodologia; técnicas de investigação;
tempo tríbio / complexity; methodology; research technics; “tempo tríbio”.

This volume represents a selection of papers delivered at a colloquium on laments sponsored by the International Council for Traditional Music (ICTM), The Australian National University (ANU), the National Folklore Conference (NFC) and the National Folk Festival (NFF) on 20–22 April 2011. The title was ‘One Common Thread: A Colloquium on the Musical Expression of Loss and Bereavement’. The program of the colloquium consisted of keynote addresses, paper sessions, roundtable presentations and discussions, concerts and a public forum at the National Folk Festival. A conscious effort was made to include a variety of presentation forms and opportunities for public participation.

The concept of laments was deliberately defined broadly as ‘the musical expression of loss and bereavement’ whether or not the traditions represented included self-identified genres of laments. The colloquium brief also included ‘expressions of loss of culture, language, home or country, or personal loss’.

Three main themes were identified
• loss of place/displacement
• personal loss
• cultural/language loss.

All of the themes are represented in the papers of this volume.

The broader context of laments is the musical expression of emotion—a theme that is gathering momentum in international musicological and ethnomusicological circles, prompting the organisation of panels and whole conferences. The editors of this volume are not aware of any previous colloquium of the International Council for Traditional Music on the narrow or wider theme, although a world conference panel was convened in the past on the latter (Vienna, in 2007). And yet, laments are part of the cultural history of a people, especially of oral cultures. Through the private or public outpouring of grief, a healing process is enacted, and positive memories and connections are evoked and passed on through generations in eulogies or panegyric forms. We hope that this volume will contribute to and stimulate the further study of laments and of the wider musical expression of emotion.

We propose to read Francis Bacon's doctrine of the idols of the mind as an investigation firmly entrenched in his mental-medicinal concerns and we argue that an important role therein is played by the imagination. Looking at the ways in which the imagination serves to pinpoint several crucial aspects of the idolic mind permits us to signal the explicit or implicit cross-references between what in Bacon's tree of knowledge appear as distinct branches: the various faculties and their arts; the mind, the body, and their league; natural philosophy, moral philosophy, and the philosophy of man. The consequence of this rich picture of the diagnosis of the mind is an equally rich conception of the cure, which comprises both epistemic and physiological aspects. We extract the features of this integrated view out of Bacon's epistemological and medical natural historical writings, which we propose to read in tandem. We also propose a number of sources for Bacon's views on the imagination, whose variety accounts for the multivalent, sometimes elusive, but surely pervasive role of the imagination in the Baconian diagnosis and cure of the mind.

This essay explores, in existential phenomenological terms, some of the elements of Sylvia Wynter's conception of black subjectivity as posed by her provocative essay, ‘Toward the Sociogenic Principle: Fanon, Identity, the Puzzle of Conscious Experience, and What It Is
Like to Be Black.’  The underlying challenges of consciousness and intersubjectivity posed by an antiblack world's presupposition of alien blackness presses extraordinary challenges to Thomas Nagel's essay on which the third term in the subtitle is based.  The Fanonian question of experience from a point of view that is not supposed to be a point of view makes these reflections all the more poignant where epistemic norms of dehumanization reign.  The author's theory of teleological suspensions of disciplinary decadence is offered as a positive intervention in this analysis.

The main focus of the present thesis is to critically examine concepts and practices of community mental health in the modality of modern psychiatry, as the context to shed light on significance of folk psychiatry in tribal community of Arunachal Pradesh, and also on its relevance for the betterment of community mental health in general. The thrust is given more on the praxis involved in community mental health reflecting the phenomena of de-institutionalization and psychiatric iatrogenesis. Upon the issues, contextual part of the thesis engaged engages with configurational analysis of human acts over the modern deployment of institutionalization and medicalization as responses to mental disorder, with emphasis on the relationality between episteme; internal frame of reference on the thoughts, behaviors and acts on the process, and the tangible structural constructs,; such as judiciary, bureaucracy, industry, legislation, media and academics as the reflexions. Deinstitutionalization has been understood generally as if it is natural, transitional and corollary process of mental health development, however the present study holds different view. Thise meta analysis comprehends the phenomena in retrospective, as a consequence of overdriven detour of modernization mania and a manifestation of its system failure. Iatrogenesis has expandeds along with insatiate medicalization of life, particularly with a belief system of scienticism, mindlessly employed for the market based medicine. The This conversion of normalcy into morbidity and disease manufacturing has been successful with expansion of industrial empire and mounting mental disorder worldwideglobally through well designed propaganda swallowing all sorts of pain and distress into the pill. The similar consequence of overdrive will be in the place in the course of time with the enormity of the nemesis as by-product of globalizing bio-bio-bio- psychiatry. No longer the fire remain on the side shore of ‘developed’ nations in global north, the evidences in this study suggest proactive preparedness against impending human disaster and caution probable hazard from adverse effects of both antipsychotics and development.

In this backdrop, an intensive investigation made for the thesis highlights the state prior to these two interventions in order to understand how human could be healthier in initial condition where the cognition distinguishes no clear and distinct division between the subject and the object, the individual and the community, the human and the nature, and the soul and the spirit, physical and mental, the formal and the informal, modernity and tradition and the self and the other. The continuity and integrity still holds the vestige in the most remote corner of the world, thus an extensive field work examinexaminesed the modality and methodology in terms of mental health praxis among tribal communities of the Tani group of scheduled tribal peopletribe  in Arunachal Pradesh. The main exploration was is on the original meaning of psychiatry, i.e. “a healing of the soul” “which derived from Latinized form of Greek psyche-“mind/soul ” and iatreia” “care/healing”, in the context and concept of informal, unnamed knowledge system and their application to the mental health and illness. The inquiry strives more on the aspect of salutogenesis in the community, through the integral mode of healing, and caregiving and coping as therapeutic, rehabilitative and preventive mechanism, and their art and techne are placed at focal points of the scrutiny. Contrary to the dominant stand of public health discourse universalizing the morbidity all the more, the literally naïve population, unexposed to the influence of neuroleptics and psychiatric service, has shown profoundly less prevalence of mental disorder, as low as 0.012% among the Apatanis, one of Tani tribe, which and the rate represents the high potentiality and capacity and competence of biotechnology and hospital free milieu. The relative betterment of mental wellbeing also implies the significance intricately connected social fabric and bond, wealthy property nurturing the life lives and well organized support system in crisis management. The smallness of the number is more intriguing in consideration of the fact that the Apatani community is commonly construed with more possible prevalence than other tribal group in the locale, both in internal view of the Apatani themselves and external impression of neighboring community. However, the thesis does not defy all the cure of antipsychotics and psychotherapies in view of endogenous cases which was the most in the field, however, the primary findings of the thesis suggest further potency of the innate praxis ingrained in the deep root of the costa connected to the initial condition state of humanity and its culture, and also the appropriateness and adequacy of these the time testedtime-tested soul healing ‘folk psychiatry’, which’ await more substantial and considerable studies to be undertaken to for contributeion  of actual development ofin community mental health for all.

The ontology of animality, starting from Derrida's writings, determines the reconsideration of the human being and his ontological condition within an environment (Umwelt) in which the anthropocentric point of view has hitherto been predominant. The post-human represents the urgency for ethics willing to reflect on a world inhabited both by hybridizing life forms breaking the boundaries, and a common and immanent substratum yearning for its own limit: the animality partaken by all of us. The boundaries will be deconstructed starting from the ontology, through the epistemology, in order to define post-human ethics.

Zahlen, sind uns wirklich bekannt. Alles Wunderbare aber, das wir gerade an den Naturgesetzen anstaunen, das unsere Erklärung fordert und uns zum Mißtrauen gegen den Idealismus verführen könnte, liegt gerade und ganz allein nur in der mathematischen Strenge und Unverbrüchlichkeit der Zeit-und Raumvorstellungen. Diese aber produzieren wir in uns und aus uns mit jener Notwendigkeit, mit der die Spinne spinnt; wenn wir gezwungen sind, alle Dinge nur unter diesen Formen zu begreifen, so ist es dann nicht mehr wunderbar, daß wir in allen Dingen nur eben diese Formen begreifen: denn sie alle müssen die Gesetze der Zahl an sich tragen und die Zahl gerade ist das Erstaunlichste in den Dingen. Alle Gesetzmäßigkeit, die uns im Sternenlauf und im chemischen Prozeß so imponiert, fällt im Grunde mit jenen Eigenschaften zusammen, die wir selbst an die Dinge heranbringen, so daß wir damit uns selbst imponieren. Dabei ergibt sich allerdings, daß jene künstlerische Metapherbildung, mit der in uns jede Empfindung beginnt, bereits jene Formen voraussetzt also in ihnen vollzogen wird; nur aus dem festen Verharren dieser Urformen erklärt sich die Möglichkeit, wie nachher wieder aus den Metaphern selbst ein Bau der Begriffe konstruiert werden konnte. Dieser ist nämlich eine Nachahmung der Zeit-Raum-und Zahlenverhältnisse auf dem Boden der Metaphern." (1. Abschn.) 1 "Nur durch das Vergessen jener primitiven Metapherwelt,... nur durch den unbesiegbaren Glauben, diese Sonne, dieses Fenster, dieser Körper sei eine Wahrheit an sich, kurz nur dadurch, daß der Mensch sich als Subjekt, und zwar als künstlerisch schaffendes Subjekt vergißt, lebt er mit einiger Ruhe, Sicherheit, Konsequenz: wenn er einen Augenblick nur aus den Gefängniswänden dieses Glaubens heraus könnte, so wäre es sofort mit seinem 'Selbstbewußtsein' vorbei." 2 "Was ist also Wahrheit? Ein bewegliches Heer von Metaphern, Metanomyen, Anthropomorphismen, kurz eine Summe von menschlichen Relationen, die, poetisch und rhetorisch gesteigert, übertragen, geschmückt wurden, und die nach einem langen Gebrauch einem Volke fest kanonisch und verbindlich dünken: die Wahrheiten sind Illusionen, von denen man vergessen hat, daß sie welche sind, Metaphern, die abgenutzt und sinnlich kraftlos geworden sind,

"François Beets, Michel Dupuis et Michel Weber (éditeurs), La science et le monde moderne d’Alfred North Whitehead — Alfred North Whitehead’s Science and the Modern World. Actes des Journées d’étude internationales tenues à l’Université catholique de Louvain, les 30-31 mai et 1 juin 2003 — Proceedings of the Second International “Chromatiques whiteheadiennes” Conference. Publiés avec le concours du FNRS et de la Communauté française de Belgique, Frankfurt / Paris / Lancaster, ontos verlag, Chromatiques whiteheadiennes V, 2006. (445 p. ; ISBN 3-938793-07-4 ; 98 €)
Les deuxièmes journées « Chromatiques » furent dévolues exclusivement à l'exégèse et à la contextualisation de l'ouvrage Science and the Modern World (1925). Construites autour de treize communications scientifiques, soit une par chapitre, elles se fixèrent pour objectif, d’une part, d'identifier l'apport spécifique de chaque chapitre à la lettre whiteheadienne — c'est-à-dire de mettre en perspective ses catégories principales à l'aide d'une analyse intrinséciste — et, d’autre part, de rendre manifeste sa contribution à l'histoire de la philosophie.
The second international « Chromatiques whiteheadiennes » conference was devoted exclusively to the exegesis and contextualization of Whitehead's Science and the Modern World (1925). In order to elucidate the meaning and significance of this epoch-making work, the Proceedings are designed to form a « companion » volume. With one paper devoted to each of its thirteen chapters, the Proceedings aim, on the one hand, to identify the specific contribution of each chapter to Whitehead’s own research program —that is to say, to put its categories into perspective by means of an internal analysis— and, on the other hand, to identify its global impact in the history of ideas.
"

RE: Facades, illusions & ideological concepts created & promoted by ancient royalty out of necessity; effective creation of an alternate version of reality. It is only by knowing this information that the true nature of ancient texts may be understood correctly. Not knowing, means making incorrect assumptions & conclusions. Important!

This article presents the theoretical and methodological considerations behind a research method which the author calls ‘phronetic planning research’. Such research sets out to answer four questions of power and values for specific instances of planning: (1) Where are we going with planning? (2) Who gains and who loses, and by which mechanisms of power? (3) Is this development desirable? (4) What, if anything, should we do about it? A central task of phronetic planning research is to provide concrete examples and detailed narratives of the ways in which power and values work in planning and with what consequences to whom, and to suggest how relations of power and values could be changed to work with other consequences. Insofar as planning situations become clear, they are clarified by detailed stories of who is doing what to whom. Clarifications of that kind are a principal concern for phronetic planning research and provide the main link to praxis.

In a world overwhelmingly unjust and seemingly deprived of alternatives, this book claims that the alternatives can be found among us. These alternatives are, however, discredited or made invisible by the dominant ways of knowing. Rather than alternatives, therefore, we need an alternative way of thinking of alternatives. Such an alternative way of thinking lies in the knowledges born in the struggles against capitalism, colonialism, and patriarchy, the three main forms of modern domination. In their immense diversity, such ways of knowing constitute the Global South as an epistemic subject. The epistemologies of the South are guided by the idea that another world is possible and urgently needed; they emerge both in the geographical north and in the geographical south whenever collectives of people fight against modern domination. Learning from and with the epistemic South suggests that the alternative to a general theory is the promotion of an ecology of knowledges based on intercultural and interpolitical translation.