Home About us Contact
|
Home About us Contact | ||
|
|
||
Human Sciences (human + science)
Selected AbstractsPractice and the Human Sciences: the Case for a Judgment-Based Practice of CareJOURNAL OF ADVANCED NURSING, Issue 3 2005Mary L. Nolan PhD MA. No abstract is available for this article. [source] Empirical Design Research: Student Definitions, Perceptions, and ValuesJOURNAL OF INTERIOR DESIGN, Issue 2 2007Joan I. Dickinson Ph.D. ABSTRACT Third and fourth year undergraduate interior design students in Colleges of Architecture or Human Sciences at three different research universities were surveyed to compare their: (1) perceived value of research in interior design practice, (2) perceptions of who should conduct research, (3) attitudes toward research in interior design education, and (4) definitions of research. A survey instrument was developed that consisted of one open-ended question and 29 questions using a Likert scale. Questions were adapted from the Chenoweth and Chidister (1983) scale that measured landscape architecture attitudes toward research, and from the Dickson and White (1993) scale administered to interior design practicing professionals. A total of 89 undergraduate students were surveyed from the three universities. The majority of the students were Caucasian (n = 79) and female (n = 84). The results indicated that, overall, students valued research for the profession regardless of their college or university affiliation. However, their definitions of research were pragmatic in nature, and they often regarded research as the gathering of information rather than the generation of new knowledge. The students were also unclear about who should be conducting interior design research. College affiliation revealed that students who were in an architecturally-based program put a higher value on research at the undergraduate level than those students housed in a College of Human Sciences; similarly, College of Architecture students had a better understanding that research advanced a profession. [source] Forum for history of human science (FHHS)JOURNAL OF THE HISTORY OF THE BEHAVIORAL SCIENCES, Issue 2 2008Article first published online: 11 APR 200 No abstract is available for this article. [source] Forum for history of human science 2006 award winnersJOURNAL OF THE HISTORY OF THE BEHAVIORAL SCIENCES, Issue 3 2007Article first published online: 10 JUL 200 No abstract is available for this article. [source] Bridging research and practice in the family and human sciences,FAMILY RELATIONS, Issue 2 2005Stephen A. Small Abstract: Over the past decade there has been a growing concern over the gap between research and practice in family and other human sciences. Family scientists have been troubled that the scientific knowledge base is not frequently used by practitioners, whereas practitioners have complained that the research base is often not very useful for issues faced in practice. The present article examines some of the reasons for the gap between research and practice and offers some suggestions for bridging it. [source] 4. THE MATERIAL PRESENCE OF THE PASTHISTORY AND THEORY, Issue 3 2006EWA DOMANSKA ABSTRACT This article deals with the material presence of the past and the recent call in the human sciences for a "return to things." This renewed interest in things signals a rejection of constructivism and textualism and the longing for what is "real," where "regaining" the object is conceived as a means for re-establishing contact with reality. In the context of this turn, we might wish to reconsider the (ontological) status of relics of the past and their function in mediating relations between the organic and the inorganic, between people and things, and among various kinds of things themselves for reconceptualizing the study of the past. I argue that the future will depend on whether and how various scholars interested in the past manage to modify their understanding of the material remnants of the past, that is, things as well as human, animal, and plant remains. In discussing this problem I will refer to Martin heidegger's distinction between an object and a thing, to bruno latour's idea of the agency of things and object-oriented democracy, and to Don Ihde's material hermeneutics. To illustrate my argument I will focus on some examples of the ambivalent status of the disappeared person (dead or alive) in argentina, which resists the oppositional structure of present versus absent. In this context, the disappeared body is a paradigm of the past itself, which is both continuous with the present and discontinuous from it, which simultaneously is and is not. Since there are no adequate terms to analyze the "contradictory" or anomalous status of the present-absent dichotomy, I look for them outside the binary oppositions conventionally used to conceptualize the present-absent relationship in our thinking about the past. for this purpose I employ Algirdas Julien Greimas's semiotic square. [source] 3. THE PUBLIC RELEVANCE OF HISTORICAL STUDIES: A REJOINDER TO HAYDEN WHITE,HISTORY AND THEORY, Issue 3 2005A. DIRK MOSES ABSTRACT Hayden White wants history to serve life by having it inspire an ethical consciousness, by which he means that in facing the existential questions of life, death, trauma, and suffering posed by human history, people are moved to formulate answers to them rather than to feel that they have no power to choose how they live. The ethical historian should craft narratives that inspire people to live meaningfully rather than try to provide explanations or reconstructions of past events that make them feel as if they cannot control their destiny. This Nietzschean-inspired vision of history is inadequate because it cannot gainsay that a genocidal vision of history is immoral. White may be right that cultural relativism results in cultural pluralism and toleration, but what if most people are not cultural relativists, and believe fervently in their right to specific lands at the expense of other peoples? White does not think historiography or perhaps any moral system can provide an answer. Is he right? This rejoinder argues that the communicative rationality implicit in the human sciences does provide norms about the moral use of history because it institutionalizes an intersubjectivity in which the use of the past is governed by norms of impartiality and fair-mindedness, and protocols of evidence based on honest research. Max Weber, equally influenced by Nietzsche, developed an alternative vision of teaching and research that is still relevant today. [source] Making History, Talking about HistoryHISTORY AND THEORY, Issue 2 2001José Carlos Bermejo Barrera Making history,in the sense of writing it,is often set against talking about it, with most historians considering writing history to be better than talking about it. My aim in this article is to analyze the topic of making history versus talking about history in order to understand most historians' evident decision to ignore talking about history. Ultimately my goal is to determine whether it is possible to talk about history with any sense. To this end, I will establish a typology of the different forms of talking practiced by historians, using a chronological approach, from the Greek andRoman emphasis on the visual witness to present-day narrativism and textual analysis. Having recognized the peculiar textual character of the historiographical work, I will then discuss whether one can speak of a method for analyzing historiographical works. After considering two possible approaches,the philosophy of science and literary criticism,I offer my own proposal. This involves breaking the dichotomy between making and talking about history, adopting a fuzzy method that overcomes the isolation of self-named scientific communities, and that destroys the barriers among disciplines that work with the same texts but often from mutually excluding perspectives. Talking about history is only possible if one knows about history and about its sources and methods, but also about the foundations of the other social sciences and about the continuing importance of traditional philosophical problems of Western thought in the fields of history and the human sciences. [source] The Hypothesis of Incommensurability and Multicultural EducationJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 2 2009TIM MCDONOUGH This article describes the logical and rhetorical grounds for a multicultural pedagogy that teaches students the knowledge and skills needed to interact creatively in the public realm betwixt and between cultures. I begin by discussing the notion of incommensurability. I contend that this hypothesis was intended to perform a particular rhetorical task and that the assumption that it is descriptive of a condition to which intercultural interactions are necessarily subjected is an unwarranted extension of the hypothesis as originally conceived. After discussing the hypothetical nature of the notion of incommensurability and its critical role within the discourse of the human sciences, the article examines the usefulness of utopian narratives as examples of incommensurable systems that can be put to pedagogical work. I argue that the comparative study of utopian narratives can provide insight into possible means of creating passageways that lead not from one bounded system to another, but rather to mutually generated and generative pluralistic public cultures in which new norms can be articulated, shared and potentially legitimised. What is crucial to the point I am trying to make is that ,incommensurability' was initially posed as a hypothesis that, while impossible to prove, still served a critical discursive or rhetorical function. This function is one that it can still serve and in an important educational manner, outside the discourse of the human sciences, within a larger, increasingly multicultural and global society. [source] Linguistic Anthropology at the End of the Naughts: A Review of 2009AMERICAN ANTHROPOLOGIST, Issue 2 2010Francis Cody ABSTRACT, Here I consider some of the major themes that emerged in linguistic anthropology in 2009, focusing on intersections with other disciplinary fields. Research on globalization, citizenship, publics, footing, and register formation shows how linguistic anthropology has developed a distinctive set of tools to address broad questions in the human sciences. The subdiscipline remains centrally concerned with the semiotic qualities specific to language and the forms of social life that these qualities enable. "Language" has not yet dissolved into a weak adjective in quite the same way that "culture" or "society" seem to have done, and much of the most sophisticated conceptual work on the semiotics of life lived collectively continues to focus on the concrete aspects of this multifaceted phenomenon. Linguistic anthropology maintains a relatively stable theoretical core compared to its subdisciplinary siblings, even if few of us would agree on what constitutes the limits of the field. [source] Realism and Human KindsPHILOSOPHY AND PHENOMENOLOGICAL RESEARCH, Issue 3 2003AMIE L. THOMASSON It is often noted that institutional objects and artifacts depend on human beliefs and intentions and so fail to meet the realist paradigm of mind-independent objects. In this paper I draw out exactly in what ways the thesis of mind-independence fails, and show that it has some surprising consequences. For the specific forms of mind-dependence involved entail that we have certain forms of epistemic privilege with regard to our own institutional and artifactual kinds, protecting us from certain possibilities of ignorance and error; they also demonstrate that not all cases of reference to these kinds can proceed along a purely causal model. As a result, realist views in ontology, epistemology, and semantics that were developed with natural scientific kinds in mind cannot fully apply to the kinds of the social and human sciences. In closing I consider some wider consequences of these results for social science and philosophy. [source] Affective spaces, melancholic objects: ruination and the production of anthropological knowledge,THE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 1 2009Yael Navaro-Yashin This article critically engages with recent theoretical writings on affect and non-human agency by way of studying the emotive energies discharged by properties and objects appropriated during war from members of the so-called ,enemy' community. The ethnographic material comes from long-term fieldwork in Northern Cyprus, focusing on how it feels to live with the objects and within the ruins left behind by the other, now displaced, community. I study Turkish-Cypriots' relations to houses, land, and objects that they appropriated from the Greek-Cypriots during the war of 1974 and the subsequent partition of Cyprus. My ethnographic material leads me to reflect critically on the object-centred philosophy of Actor Network Theory and on the affective turn in the human sciences after the work of Gilles Deleuze. With the metaphor of ,ruination', I study what goes amiss in scholarly declarations of theoretical turns or shifts. Instead, proposing an anthropologically engaged theory of affect through an ethnographic reflection on spatial and material melancholia, I argue that ethnography, in its most productive moments, is trans-paradigmatic. Retaining what has been ruined as still needful of consideration, I suggest an approach which merges theories of affect and subjectivity as well as of language and materiality. Résumé L'article examine sous un angle critique les écrits théoriques récents sur l'affect et l'agency non humaine pour étudier les énergies émotives libérées par les biens et objets confisqués lors d'un conflit armé aux membres de la communauté dite «ennemie». Le matériel ethnographique provient d'un travail de terrain de longue durée dans le Nord de Chypre, qui portait sur le ressenti de ceux qui vivent avec ces objets, dans les ruines laissées par l'autre communauté désormais déplacée. L'auteure étudie les relations des Chypriotes turcs avec les maisons, les terres et les objets qu'ils se sont appropriés sur les Chypriotes grecs lors de la guerre de 1974 et de la partition de Chypre. Le matériel ethnographique la conduit à une réflexion critique sur la philosophie centrée sur les objets de la théorie de l'acteur-réseau et sur le tournant affectif des sciences humaines à la suite des travaux de Gilles Deleuze. Par la métaphore de la «ruine», l'auteur sonde ce qui ne va pas dans les proclamations académiques de tournants théoriques et de changements paradigmatiques. En lieu et place, elle propose une théorie de l'affect engagée dans l'anthropologie, par une réflexion ethnographique sur la mélancolie spatiale et matérielle, et affirme que l'ethnographie, dans ses moments les plus productifs, est trans-paradigmatique. En gardant ce qui est «ruiné» comme digne encore de considération, l'auteure suggère une approche qui concilie les théories de l'affect et de la subjectivité et du langage et de la matérialité. [source] THE RELEVANCE OF EVOLUTIONARY PSYCHOLOGY FOR PSYCHOTHERAPYBRITISH JOURNAL OF PSYCHOTHERAPY, Issue 3 2005Anthony Ryle ABSTRACT The claims made for the contribution of Evolutionary Psychology to psychotherapy are questioned. The relevance of human evolutionary history is not disputed, but it is argued that insufficient account is taken of the unique features of human beings, that the polemical attacks made on the social and human sciences are irrational, that the hypothetical reconstructions of human evolution are frequently arbitrary and biased, and that the extent to which evolved innate,mentalities'are said to determine social roles ignores the evidence for the plasticity of human brains and for social influences in individual development. In its consistent bias in favour of innate rather than learned and culturally formed processes and in its language and assumptions EP underestimates the inherited and acquired capacities of human societies and individuals to change. It fails to take adequate account of the key evolutionary development whereby humans became symbol-making and symbol-using social animals whose individual psychological development involves processes, the understanding of which requires a new theoretical perspective. These features, combined with the absence of a clear model of practice, seriously limit the contribution of EP to psychotherapy. [source] Joseph Jastrow, the psychology of deception, and the racial economy of observationJOURNAL OF THE HISTORY OF THE BEHAVIORAL SCIENCES, Issue 2 2007Michael Pettit This article reconstructs the recurring themes in the career of Joseph Jastrow, both inside and outside the laboratory. His psychology of deception provides the bridge between his experimental and popular pursuits. Furthermore, Jastrow's career illustrates the complex ways in which scientific psychology and pragmatist philosophy operated within the constraints of a moral economy deeply marked by notions of "race." Psychological investigations of deception were grafted onto two of the human sciences' leading tools: the evolutionary narrative and the statistical analysis of populations. Such associations abetted the racialization of the acts of deceiving and being deceived. These connections also were used to craft moral lessons about how individuals ought to behave in relationship to the aggregate population and natural selection's endowment. © 2007 Wiley Periodicals, Inc. [source] | |||||||||||||