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The Art of the Novel as a Tool for Education in the Anthropocene: Exemplified by Salman Rushdie’s the Ground Beneath Her Feet
No full textJürgen Habermas's Post-Secular History of Philosophy
No full textIn Also a History of Philosophy (2019) Habermas observes that in the history of modern thought, metaphysical approaches are increasingly redundant; they are losing their ability to determine supra-historical principles, which constitute the foundation of the common good. He believes that a metaphysical interest in existential and ethical matters can only be of a personal nature. In what he calls the ‘post-secular era’, Habermas wants to embed religious communities in a secular conversation. It is not religion that is criticized by Habermas, but the last remnants of philosophical metaphysics that are visible in the German tradition of thought. This article argues that Habermas comes to conclusions which abandon truth orientation in philosophical metaphysics. Habermas paints a picture of the philosophical tradition in which it comes to the realization that transcendental forms of thought cannot offer strong arguments anymore. This article tries to briefly present an alternative picture of philosophy that does not identify with such a post-metaphysical interpretation. It is argued that religious intuitions can only be translated into secular language and taken seriously if this ambition of a philosophical metaphysics to express valid claims about ethical and existential questions is not abandoned.In This too a History of Philosophy (2019) Habermas observes that in the history of modern thought, metaphysical approaches are increasingly redundant; they are losing their ability to determine supra-historical principles, which constitute the foundation of the common good. He believes that a metaphysical interest in existential and ethical matters can only be of a personal nature. In what he calls the ‘post-secular era’, Habermas wants to embed religious communities in a secular conversation. It is not religion that is criticized by Habermas,but the last remnants of philosophical metaphysics that are visible in the German tradition of thought. This article argues that Habermas comes to conclusions which abandon truth orientation in philosophical metaphysics. Habermas paints a picture of the philosophical tradition in which it comes to the realization that transcendental forms of thought cannot offer strong arguments anymore. This article tries to briefly present an alternative picture of philosophy that does not identify with such a post-metaphysical interpretation. It is argued that religious intuitions can only be translated into secular language and taken seriously if this ambition of a philosophical metaphysics to express valid claims about ethical and existential questions is not abandoned
Introduction
No full textThis introduction provides a brief overview of the development of chaplaincy in contemporary Western secularizing and plural societies, and the specific history of humanist chaplaincy in the Netherlands. It discusses how these societies – where religions are no longer the obvious meaning frameworks – lack a shared language to talk about and imagine a good life in terms of what is of ultimate value. Consequently, a good life is often understood in individualistic, psychological terms, and in terms of resources. It is argued that any contemporary understanding of chaplaincy must both critically address such narrowed perspectives on a good life and accommodate all kinds of worldviews. It is explained how this volume contributes to such an understanding, inspired by decades of theorizing and practicing humanist chaplaincy in the Netherlands, offering insights for everyone providing spiritual care. Lastly, an overview of this volume’s theoretical and methodical chapters is given
"What is the restitution you are calling for?":How Namibische 'belongings' uit Duitse collecties terugkeren
No full textRestitutie is een sociaal proces op zich, dat bestaande machtsstructuren weerspiegelt en reproduceert. Terwijl het beweert schade te herstellen, kan het net zo goed nieuwe schade aanrichten door stemmen uit te sluiten en te marginaliseren. Tegelijkertijd betekent restitutie een vorm van thuiskomst. Dit wordt goed zichtbaar in de ervaringen van Namibische nazaten met processen van teruggave van rooferfgoed en voorouders door Duitse instituties
The Educational Value of Gratitude
No full textThis article offers a theoretical investigation of the educational value of gratitude. We make the case that it is possible to learn from and through gratitude experiences. More specifically, gratitude experiences include understandings regarding and a reflective awareness of the value, contingency and vulnerability of certain goods as well as one's dependency in relation to these goods. We argue that such experiences can transform one's outlook on life in a sense that is educationally relevant and valuable in relation to one's flourishing. Building on this, we claim that gratitude can contribute to the development of wisdom. However, since the interpretations of the world inherent in gratitude can be epistemically inaccurate and/or morally inappropriate, gratitude experiences must also be guided by wisdom. Instead of blindly accepting the perceptions implicit in gratitude experiences, people must reflect on these with genuine care for the truth and for justice. We suggest that educators can bring their wisdom and concern for justice to bear in stimulating and guiding others' gratitude experiences in a desirable manner, especially in the case of young people, whose reflective capacities are still developing. We conclude that gratitude experiences should be recognized as a potential source of educationally valuable forms of awareness and insights
Emotional responses to potentially traumatic events:An interpretative qualitative analysis of high-risk professionals in relation to their social structures
No full textBackgroundProfessionals in emergency-focused environments are taught to prioritize emergencies over their own emotions and trained to suppress their own emotional reactions. High-risk professionals in a vertical social structure, such as police officers, military personnel, career firefighters, and perioperative nurses, also tend to develop an us-versus-them mentality with emotional distance from patients or civilians.ObjectiveThis study explores emotional reactions of police officers, military personnel, firefighters, paramedics, and specialized nurses (emergency room nurses, operating room nurses, and intensive care nurses) to past and present potentially traumatic events. We aim to understand how a social environment that reinforces suppression of emotional reactions and fosters emotional distance from patients and civilians influences their emotional responses.MethodologyWe analyzed fieldnotes from ethnographical research, encompassing 332 h of observations and 71 in-depth interviews with professionals from eight occupational groups. We identified meaning units that were interpreted through the lens of literature on etiology and treatment of trauma-related mental health problems.FindingsHigh-risk professionals in a vertical social structure experience unexpected moments of identification with victims or patients, which leads to personal distress and has lasting emotional impact. For those in horizontal social structures, such as paramedics and specialized nurses, we did not observe these sudden, intense emotional reactions. Instead, they seem to experience increased emotionality and exhaustion over the course of their careers.ConclusionWhile emotional distancing may be functional during emergencies, it likely increases the risk of traumatization. This risk is amplified when ingrained during early socialization