Bioethics: Reincarnation of Natural Philosophy in Modern Science

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit for

‘‘There’s so much more to it than what I initially thought’’: Stepping into researchers’ shoes with a class activity in a first year psychology survey course

In psychology, it is widely agreed that research methods, although central to the discipline, are particularly challenging to learn and teach, particularly at introductory level. This pilot study explored the potential of embedding a student-conducted research activity in a one-semester undergraduate Introduction to Psychology survey course, with the aims of (a) engaging students with the topic of research methods; (b) developing students’ comprehension and application of research methods concepts; and (c) building students’ ability to link research with theory. The research activity explored shoe ownership, examining gender differences and relationships with age, and linking to theories of gender difference and of consumer identity. The process of carrying out the research and reflecting on it created a contextualized, active learning environment in which students themselves raised many issues that research methods lectures seek to cover. Students also wrote richer assignments than standard first year mid-term essay

The field of inter-organizational relations : a jungle or an Italian garden?

Each chapter in this Handbook contains an explicit assessment of priorities for future research that would extend and deepen an understanding of IOR. Given the diversity of contributions to this volume, it is perhaps not surprising that recommendations for future research are varied. And because the three sets of contributions start from different points-empirical manifestations, theoretical and disciplinary perspectives, and thematic interests-so the recommendations, too, might be expected to lead along different paths, 'cutting' and framing future research topics in different ways. Nevertheless, as others have suggested (Brass et al. 2005) it is possible to see some points of convergence across all three parts of the Handbook. We begin our discussion of the contributions and suggestions for the future by focusing on these points of convergence. We then look in turn at the specific ideas that emerge from, and relate to, the specific framings of each of the parts. Finally, we draw together insights about methodological issues

An Interpretation of the Continuous Adaptation of the Self/Environment Process

Insights into the nondual relationship of organism and environment and their processual nature have resulted in numerous efforts at understanding human behavior and motivation from a holistic and contextual perspective. Meadian social theory, cultural historical activity theory (CHAT), ecological psychology, and some interpretations of complexity theory persist in relating human activity to the wider and more scientifically valid view that a process metaphysics suggests. I would like to articulate a concept from ecological psychology – that of the affordance, and relate it to aspects of phenomenology and neuroscience such that interpretations of the self, cognition, and the brain are understood as similar to interpretations of molar behaviors exhibited in social processes. Experience with meditation as a method of joining normal reflective consciousness with ‘awareness’ is described and suggested as a useful tool in coming to better understand the nondual nature of the body

Interfaith-Cross-Cultural Improvisation: Music and Meaning Across Boundaries of Faith and Culture

This article explores the social value and meaning of interfaith-cross-cultural improvisation (musical improvisation between people from differing cultural and faith traditions) and its unique quality of engaging widely different cultural and faith-based groups. It draws concepts from evolutionary biology, ethnomusicology, religious experience, the emerging field of community music, and the insight of first-hand participants. Interfaith-cross-cultural improvisation can be seen as a form of “deep play” with the ability to signal and evoke empathy across participants who identify with divergent beliefs, cultures, and practices. The article attempts to illuminate the process of interfaith-cross-cultural improvisation as a meaningful undertaking of interfaith and multicultural practice, important to the formation of group empathy, sense of connection, and ultimately creating a deep sense of community