Environmental Determinism: Broken Paradigm Or Viable Perspective?. Gerald L
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On Becoming a Pragmatic Researcher: the Importance of Combining Quantitative and Qualitative Research Methodologies
DOCUMENT RESUME ED 482 462 TM 035 389 AUTHOR Onwuegbuzie, Anthony J.; Leech, Nancy L. TITLE On Becoming a Pragmatic Researcher: The Importance of Combining Quantitative and Qualitative Research Methodologies. PUB DATE 2003-11-00 NOTE 25p.; Paper presented at the Annual Meeting of the Mid-South Educational Research Association (Biloxi, MS, November 5-7, 2003). PUB TYPE Reports Descriptive (141) Speeches/Meeting Papers (150) EDRS PRICE EDRS Price MF01/PCO2 Plus Postage. DESCRIPTORS *Pragmatics; *Qualitative Research; *Research Methodology; *Researchers ABSTRACT The last 100 years have witnessed a fervent debate in the United States about quantitative and qualitative research paradigms. Unfortunately, this has led to a great divide between quantitative and qualitative researchers, who often view themselves in competition with each other. Clearly, this polarization has promoted purists, i.e., researchers who restrict themselves exclusively to either quantitative or qualitative research methods. Mono-method research is the biggest threat to the advancement of the social sciences. As long as researchers stay polarized in research they cannot expect stakeholders who rely on their research findings to take their work seriously. The purpose of this paper is to explore how the debate between quantitative and qualitative is divisive, and thus counterproductive for advancing the social and behavioral science field. This paper advocates that all graduate students learn to use and appreciate both quantitative and qualitative research. In so doing, students will develop into what is termed "pragmatic researchers." (Contains 41 references.) (Author/SLD) Reproductions supplied by EDRS are the best that can be made from the original document. On Becoming a Pragmatic Researcher 1 Running head: ON BECOMING A PRAGMATIC RESEARCHER U.S. -
Cooperation Across Cultures: an Analysis of Intercultural Competence in Development Organizations
Lisa Armbruster COOPERATION ACROSS CULTURES: AN ANALYSIS OF INTERCULTURAL COMPETENCE IN DEVELOPMENT ORGANIZATIONS WORKING PAPER VOLUME | 205 BOCHUM 2014 www.development-research.org | www.ruhr-uni-bochum.de IEE WORKING PAPERS 205 Lisa Armbruster COOPERATION ACROSS CULTURES: AN ANALYSIS OF INTERCULTURAL COMPETENCE IN DEVELOPMENT ORGANIZATIONS Copyright 2014 Herausgeber: © Institut für Entwicklungsforschung und Entwicklungspolitik der Ruhr-Universität Bochum Postfach 10 21 48, D-44780 Bochum E-Mail: [email protected] www.development-research.org ISSN 0934-6058 ISBN 978-3-927276-91-8 Abstract Behavior, attitudes, and values differ extremely throughout the world. Whenever two members of different groups such as cultures, nations, or societies interact, such differ- ences become a determining factor for the process of interaction. When thinking of such areas where interactions among members of different cultures constitute a crucial pre- condition, development cooperation comes to one’s mind right away. Development policy and cooperation take place in intercultural settings as members of so-called more devel- oped countries interfere in the development of so-called less developed countries, which always includes a cultural component. Hence, such international and intercultural inter- actions require a competent way of dealing with cultural differences. Consequently, this paper examines the extent to what intercultural competence is a determining factor for the success of organizations of development cooperation. It does so by analyzing the case of the Deutsche Gesellschaft für Internationale Zusammenarbeit (GIZ) in Bolivia. Bolivia rep- resents a highly interesting context for studies dealing with interculturality as the country has passed a constitution in 2006 which explicitly includes concepts of interculturality (interculturalidad). -
Marx and History: the Russian Road and the Myth of Historical Determinism
Ciências Sociais Unisinos 57(1):78-86, janeiro/abril 2021 Unisinos - doi: 10.4013/csu.2021.57.1.07 Marx and history: the Russian road and the myth of historical determinism Marx e a história: a via russa e o mito do determinismo histórico Guilherme Nunes Pires1 [email protected] Abstract This paper aims to point out the limits of the historical determinism thesis in Marx’s thought by analyzing his writings on the Russian issue and the possibility of a “Russian road” to socialism. The perspective of historical determinism implies that Marx’s thought is supported by a unilinear view of social evolution, i.e. history is understood as a succes- sion of modes of production and their internal relations inexorably leading to a classless society. We argue that in letters and drafts on the Russian issue, Marx opposes to any attempt associate his thought with a deterministic conception of history. It is pointed out that Marx’s contact with the Russian populists in the 1880s provides textual ele- ments allowing to impose limits on the idea of historical determinism and the unilinear perspective in the historical process. Keywords: Marx. Historical Determinism. Unilinearity. Russian Road. Resumo O objetivo do presente artigo é apontar os limites da tese do determinismo histórico no pensamento de Marx, através da análise dos escritos sobre a questão russa e a possibilidade da “via russa” para o socialismo. A perspectiva do determinismo histórico compreende que o pensamento de Marx estaria amparado por uma visão unilinear da evolução social, ou seja, a história seria compreendida por uma sucessão de modos de produção e suas relações internas que inexoravelmente rumaria a uma sociedade sem classes sociais. -
Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
Durkheim and Organizational Culture
IRLE IRLE WORKING PAPER #108-04 June 2004 Durkheim and Organizational Culture James R. Lincoln and Didier Guillot Cite as: James R. Lincoln and Didier Guillot. (2004). “Durkheim and Organizational Culture.” IRLE Working Paper No. 108-04. http://irle.berkeley.edu/workingpapers/108-04.pdf irle.berkeley.edu/workingpapers Durkheim and Organizational Culture James R. Lincoln Walter A. Haas School of Business University of California Berkeley, CA 94720 Didier Guillot INSEAD Singapore June , 2004 Prepared for inclusion in Marek Kocsynski, Randy Hodson, and Paul Edwards (editors): Social Theory at Work . Oxford, UK: Oxford University Press. Durkheim and Organizational Culture “The degree of consensus over, and intensity of, cognitive orientations and regulative cultural codes among the members of a population is an inv erse function of the degree of structural differentiation among actors in this population and a positive, multiplicative function of their (a) rate of interpersonal interaction, (b) level of emotional arousal, and (c) rate of ritual performance. ” Durkheim’ s theory of culture as rendered axiomatically by Jonathan Turner (1990) Introduction This paper examines the significance of Emile Durkheim’s thought for organization theory , particular attention being given to the concept of organizational culture. We ar e not the first to take the project on —a number of scholars have usefully addressed the extent and relevance of this giant of Western social science for the study of organization and work. Even so, there is no denying that Durkheim’s name appears with vast ly less frequency in the literature on these topics than is true of Marx and W eber, sociology’ s other founding fathers . -
Literacy As a Socio-Cultural Tool’ Cindy Bird
FOCUS ON PRACTICE When Cultures Meet When Cultures Meet, What’s a Teacher To Do? Highlighting the ‘Cultural’ in ‘Literacy as a Socio-cultural Tool’ Cindy Bird ABSTRACT Cultures determine identity in that they prescribe the “food, festivals, and fashion” of their members; for example, rap music, baggy pants and gestured dancing identify the hip hop culture (recognizable to both “members” and “non-members”). Cultural identities are created and maintained by “literacy” -- the ability to read and write the “texts” of a culture. Thus in this broad sense, literacy is a socio-cultural “tool,” and mastering it means “success” within a culture. The purpose of this article is to explore the socio-cultural nature of literacy as it relates to identity both for teacher and student, and to examine the use of literacy as a tool for “success” in the culture of school. The article concludes by delineating four pedagogical choices: the “uni-cultural,” the “uni- cultural plus,” the “multi-cultural as motivator,” and the “multi-cultural as curriculum.” These are available to all teachers who stand in their classroom doorways at the meeting place of multiple cultures -- their own, the school’s, the classroom’s, and their students’. AUTHOR BIOGRAPHY Cindy M. Bird is Assistant Professor of Education in the Graduate Literacy Program at the State University of New York at Fredonia, where she currently teaches the Sociological and Psychological Foundations of Literacy courses. Her areas of expertise include adolescent literacies and media literacy. She may be reached at [email protected] Not long ago I heard a commencement address wherein the speaker spent several minutes listing the multiple communities to which an individual belongs. -
People of Maize”: Maize Protein Composition and Farmer Practices in the Q’Eqchi’ Maya Milpa
Nourishing the “People of Maize”: Maize Protein Composition and Farmer Practices in the Q’eqchi’ Maya Milpa An honors thesis for the Department of Environmental Studies. Anne Elise Stratton Tufts University, 2015. TABLE OF CONTENTS 1 CHAPTER 1 The Q’eqchi’ Milpa in Context Introducing the Milpa The Maize People and the Milpa Forced Migration and Agroecological Adaptation “Grabbed” Land and the Milpa in Transition Milpa in Modernity 23 CHAPTER 2 Linking Biodiversity, Nutrition, and Resilience in the Multispecies Milpa Multispecies Milpa Milpa: Origins and Ideals Today’s Milpa The Milpa as a System 39 CHAPTER 3 Farmer Practices and Maize Nutritional Traits in Sarstún Abstract Introduction Materials and Methods Results Discussion Figures 62 CHAPTER 4 Future Directions 64 LITERATURE CITED ii CHAPTER 1: THE Q’EQCHI MAYA MILPA IN CONTEXT INTRODUCING THE MILPA Nestled along the mangrove-bound border between Belize and Guatemala, in the region called Sarstún, are the clusters of palm-thatch or tin-roofed wooden huts where Q’eqchi’ Maya (henceforth Q’eqchi’) farmers spend their lives. Q’eqchi’ communities can consist of as few as a dozen and as many as 150 families, with an average family size of nine (Grandia 2012: 208). What the casual onlooker may not observe in visiting a village are the communal milpas, or “cornfields,” which physically surround and culturally underlie Q’eqchi’ societies (Grandia 2012: 191). The Q’eqchi’ have traditionally raised maize using swidden (slash-and-burn) techniques, in which they fell a field-sized area of forest, burn the organic matter to release a nutrient pulse into the soil, and then raise their crops on the freshly-cleared land. -
Why (Post)Colonialism and (De)Coloniality Are Not Enough: a Post- Imperialist Perspective Gustavo Lins Ribeiro Available Online: 07 Oct 2011
This article was downloaded by: [Gustavo Lins Ribeiro] On: 21 October 2011, At: 17:44 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Postcolonial Studies Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/cpcs20 Why (post)colonialism and (de)coloniality are not enough: a post- imperialist perspective Gustavo Lins Ribeiro Available online: 07 Oct 2011 To cite this article: Gustavo Lins Ribeiro (2011): Why (post)colonialism and (de)coloniality are not enough: a post-imperialist perspective, Postcolonial Studies, 14:3, 285-297 To link to this article: http://dx.doi.org/10.1080/13688790.2011.613107 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and- conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae, and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand, or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. Postcolonial Studies, Vol. 14, No. 3, pp. 285Á297, 2011 Why (post)colonialism and (de)coloniality are not enough: a post-imperialist perspective GUSTAVO LINS RIBEIRO The need to examine knowledge production in relation to location and subject position is a consolidated trend in several theoretical approaches. -
The Transition from Studying Philosophy to Doing Philosophy
Teaching Philosophy 34:3, September 2011 241 The Transition from Studying Philosophy to Doing Philosophy JOHN RUDISILL The College of Wooster Abstract: In this paper I articulate a minimal conception of the idea of doing philosophy that informs a curriculum and pedagogy for producing students who are capable of engaging in philosophical activity and not just competent with a specific domain of knowledge. The paper then relates, by way of back- ground, the departmental assessment practices that have played a vital role in the development of my department’s current curriculum and in particular in the design of a junior-year seminar in philosophical research required of all majors. After a brief survey of the learning theory literature that has informed its design, I share the content of this junior-year seminar. In the paper’s conclusion I provide some initial data that indicates our approach to curriculum and pedagogy has had a positive impact on student achievement with respect to reaching the learning goals associated with “doing” as opposed to “merely studying” philosophy. 1. Introduction Capstone projects are common among liberal arts colleges and fre- quently carry an expectation that the final product demonstrates the student’s achievement of becoming a budding biologist, historian, sociologist, philosopher and so on. Even without a formal capstone requirement, I would hope that my philosophy students could—as they finish their undergraduate studies—demonstrate such an achievement. This is because the full set of benefits made available by an education in philosophy includes but extends well beyond knowledge of the history of philosophy and mastery of a philosophical lexicon. -
Angus Taylor Perhaps the Most Influential Critique of Marx's Theory
Angus Taylor Flogging a Straw Man: Popper's Critique of Marx's "Historicism" Perhaps the most influential critique of Marx's theory of history has been that by Karl Popper, considered by some to be the foremost philosopher of science. It is Popper's contention that while Marx's stress on economic and technological factors in the evolution of socie ties has been salutary, Marx's theory of history is fatally flawed by being based on the idea of historical determinism. In opposition, Popper wishes to assert the vital role of human creativity and rational agency in history. But is his critique well founded? It is my contention that while Popper may be correct in denouncing historical determin ism as fundamentally erroneous, his belief that Marx's theory of history embodies this concept is itself erroneous. Popper maintains that the course of human history cannot be the subject of scientific investigation, at least insofar as such investigation involves prediction. He thus sets about to refute what he calls the doctrine of historicism, by which he means "an approach to the social sciences which assumes that historical prediction is their principal aim, and which assumes that this aim is attainable by discovering the 'rhythms' or the 'patterns', the 'laws' or the 'trends' that underlie the evolution of history."t Historicism, as he conceives it, teaches that the course of history is, at least in broad outlines, predetermined. Popper argues that the course of history is strongly influenced by the growth of knowledge, and that it is impossible to predict our future states of knowledge (for we cannot know today what we shall only discover tomorrow). -
Beyond the “Postmodern University”*
Beyond the “Postmodern University”* Claire Donovan Abstract As an institution, the “postmodern university” is central to the canon of today’s research on higher education policy. Yet in this essay I argue that the postmodern university is a fiction that frames and inhibits our thinking about the future university. To understand why the postmodern university is a fiction, I first turn to grand theory and ask whether we can make sense of the notion of “post”-postmodernity. Second, I turn to the UK higher education sector and show that the postmodern university is a chimera, a modern artefact of competing instrumentalist, gothic, and postmodernist discourses. Third, I discuss competing visions of the future university and find that the progressive (yet modernist) agendas that re-imagine the public value of knowledge production, transmission, and contestation, are those that can move us beyond the palliative and panacea of the postmodern university. * Health Economics Research Group, Brunel University, Uxbridge, Middlesex, UK. Email: [email protected]. 1 In this essay I investigate the idea of the postmodern university, an institution that is central to research on, and debate about, higher education policy.1 I contend that the postmodern university does not actually exist, yet this fiction casts a shadow over discussions of higher education policy that inhibits more lateral and creative thinking about the future university. In order to properly investigate the concept of the postmodern, it is first necessary to explain the difference between postmodernism and postmodernity. I then ask if we can make sense of being “beyond” postmodernity to prove that postmodernity has never, in fact, existed. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.