The journal was a forum for the work of both theorists and practitioners of philosophical practice with children, and published such work in all forms, including philosophical argument and reflection, classroom transcripts, curricula, empirical research, and reports from the field. The journal also maintained a tradition in publishing articles in the hermeneutics of childhood, a field of intersecting disciplines including cultural studies, social history, philosophy, art, literature and psychoanalysis.
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In: Frank Gadinger, Martina Kopf, Ayşem Mert, and Christopher Smith (eds.). Political Storytelling: From Fact to Fiction (Global Dialogues 12) This essay presents a summary of important perspectives concerning the distinction between what counts as truth or fiction. As a source of inspiration, it starts with two examples found in literature – the first a classical Spanish novel and the second a collection of stories written by the leader of a social movement in Mexico. These two examples of the conflictive relations between truth and fiction, authenticity and imagination serve as a source of inspiration for the rest of this article, which shows that this issue has been a subject of intense debate in philosophy and in the philosophy of science and still presents a challenge in the 21st century. The essay states that absolute, objective truth is a myth. It describes that what counts as ‘truth’ in a particular era, is, among other things, the result of power relations. It suggests productive ways to deal with this problem in modern society, through deliberative, emancipatory processes of reflexivity (Weick 1999), participatory research and dialogue, facilitating innovation and generation of new solutions.
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Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel offered reflections on human subjectivity and its constraints. Nagel's insights were elaborated before the social diffusion of computers and could not anticipate the cultural impact of technological artefacts capable of materializing interactive simulated worlds as well as disclosing virtual alternatives to the "self." In this sense, this article proposes an understanding of computers as epistemological and ontological instruments. The embracing of a phenomenological standpoint entails that philosophical issues are engaged and understood from a fundamentally practical perspective. In terms of philosophical praxis, or "applied philosophy," I explored the relationship between human phenomenologies and digital mediation through the design and the development of experimental video games. For instance, I have conceptualized the first-person actionadventure video game Haerfest (Technically Finished 2009) as a digital re-formulation of the questions posed in Nagel's famous essay. Experiencing a bat's perceptual equipment in Haerfest practically corroborates Nagel's conclusions: there is no way for humans to map, reproduce, or even experience the consciousness of an actual bat. Although unverifiable in its correspondence to that of bats, Haerfest still grants access to experiences and perceptions that, albeit still inescapably within the boundaries of human kinds of phenomenologies, were inaccessible to humans prior to the advent of computers. Phenomenological alterations and virtual experiences disclosed by interactive digital media cannot take place without a shift in human kinds of ontologies, a shift which this study recognizes as the fundamental ground for the development of a new humanism (I deem it necessary to specify that I am not utilizing the term "humanism" in its common connotation, that is to say the one that emerged from the encounter between the Roman civilization and the late Hellenistic culture. According to this conventional acceptation, humanism indicates the realization of the human essence through "scholarship and training in good conduct" (Heidegger 1998, p. 244). However, Heidegger observed that this understanding of humanismdoes not truly cater to the original essence of human beings, but rather "is determined with regard to an already established interpretation of nature, history, world, and [...] beings as a whole." (Heidegger 1998, p. 245) The German thinker found this way of embracing humanism reductive: a byproduct of Western metaphysics. As Heidegger himself specified in his 1949 essay Letter on Humanism, his opposition to the traditional acceptation of the term humanism does not advocate for the "inhuman" or a return to the "barbaric" but stems instead from the belief that the humanism can only be properly understood and restored in culture as more original way of meditating and caring for humanity and understanding its relationship with Being.). Additionally, this study explicitly proposes and exemplifies the use of interactive digital technology as a medium for testing, developing and disseminating philosophical notions, problems and hypotheses in ways which are alternative to the traditional textual one. Presented as virtual experiences, philosophical concepts can be accessed without the filter of subjective imagination. In a persistent, interactive, simulated environment, I claim that the crafting and the mediation of thought takes a novel, projective (In Martin Heidegger's 1927 Being and Time, the term "projectivity" indicates the way a Being opens to the world in terms of its possibilities of being (Heidegger 1962, pp. 184-185, BT 145). Inspired by Heidegger's and VilemFlusser's work in the field of philosophy of technology as well as Helmuth Plessner's anthropological position presented in his 1928 book Die Stufen des Organischen und der Mensch. Einleitung in die philosophische Anthropologie, this study understands the concept of projectivity as the innate openness of human beings to construct themselves and their world by means of technical artefacts. In this sense, this study proposes a fundamental understanding of technology as the materialization of mankind's tendency to overcome its physical, perceptual and communicative limitations.) dimension which I propose to call "augmented ontology."
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Understanding the decision-making process of a boardroom is one of the most fascinating parts of organizational research. We are all interested in power games, team dynamics and how the external environment could influence the decision of directors. One of the important buzzwords of today is “good governance” and many boards face a lot of societal pressure to implement best practices of governance. It goes beyond regulatory requirements and boards need to take a different perspective on integrating governance codes and best practices in their organizations. In this study, we focused on the role of individual directors in developing organizational responses to that pressure. More specifically, we looked at how directors’ own cognitive frames of governance influence the way boards choose best practices.
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This chapter examines some of the challenges of unlearning anthropocentrism - i.e. the deep-seated cultural, psychological and enacted prejudices of human specialness - in nature-based early childhood education programs. We begin with a critical exploration of recent trends in environmental philosophy and the conservation sciences that seek to move beyond the so-called archaic notions of “wilderness” and “nature” towards more managerial models of human dominion over planetary “ecosystem services.” We suggest the trouble with these discursive moves is that they shirk from the courageous conversations required from environmental education in a time of ecological emergency. We conclude by drawing on research at nature-based schools in the Netherlands and Canada to illustrate the tenacity of anthropocentric “common-sense” and suggest the beginnings of pedagogy of childhoodnatures guided by notions of rewilding and ecological humility. https://doi.org/10.1007/978-3-319-51949-4_40-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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More people voted in 2024 than any other year in human history, while often relying on the internet for political information. This combination resulted in critical challenges for democracy. To address these concerns, we designed an exhibition that applied interactive experiences to help visitors understand the impact of digitization on democracy. This late-breaking work addresses the research questions: 1) What do participants, exposed to playful interventions, think about these topics? and 2) How do people estimate their skills and knowledge about countering misinformation? We collected data in 5 countries through showcases held within weeks of relevant 2024 elections. During visits, participants completed a survey detailing their experiences and emotional responses. Participants expressed high levels of self-confidence regarding the detection of misinformation and spotting AI-generated content. This paper contributes to addressing digital literacy needs by fostering engaging interactions with AI and politically relevant issues surrounding campaigning and misinformation.
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The 6th International Human Rights Education Conference is about teaching human rights. The purpose of this convention is to protect and promote the right of people with disabilities to participate equally in societal life. Implementation of the convention is a responsibility of the national government. At the Utrecht University of Applied Sciences a social work course now includes an introductory lecture on human rights using objects and a game that addresses the UN Convention on the Rights of Persons with Disabilities.
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This study analyses how the social construction of integrity takes place within the context of football in the Netherlands. Combining a contextual approach to sports integrity with the analytic lens of sensemaking, this qualitative multi-method case study analyses – in one extreme case in Dutch youth amateur football – why and when the ‘incident’ was perceived as an ‘integrity issue’, and how the meaning of (the) integrity (issue) was socially constructed by (interactions between) stakeholders involved in the case. Our findings show why, when, and how moral norms and values are (not) debated and at stake, and that the social construction of sports integrity is intertwined with the institutional context and the role of secondary stakeholders. It provides insights that can help sports organizations to identify risks in their moral sports culure and to develop measures or policies to safeguard integrity in sport.
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In my view, organisations are playing an ever-larger role with and in these changes. This is why we need organisations that are not afraid to express and give concrete meaning to their innovative views on economic and social themes. These are organisations that dare to break out of the old thought and behavioural patterns in order to create room for change and renewal. They are guided by an innovative philosophy and mode of thinking, and show this leadership by translating this body of thought into concrete actions and results. This is why, in the professorship, we call these organisations ‘thought leaders in a society of change’.
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