ABSTRACTGiven the existing inequities in climate change, any proposed climate engineering strategy to solve the climate problem must meet a high threshold for justice. In contrast to an overly thin paradigm for justice that demands only a science-based assessment of potential temperature-related benefits and harms, we argue for the importance of attention to recognitional justice. Recognitional justice, we go on to claim, calls for a different type of assessment tool. Such an assessment would pay attention to neglected considerations such as (...) relationships, context, power, vulnerability, narrative, and affect. Here we develop a care-ethics related tool for assessing the justice of climate engineering with stratospheric aerosols, and suggest that qualitative social science methods may be required for its effective application. We illustrate the use of this tool with a case study involving interviews about stratospheric aerosol injection conducted in Kenya, the Solomon Islands... (shrink)

Ethicists and social scientists alike have advocated for the inclusion of vulnerable populations in research and decision-making on climate engineering. Unfortunately, there have been few efforts to do so. The research presented in this paper was designed to build knowledge about how vulnerable populations think about climate engineering. The goal of this manuscript is to bring the ethics literature on climate engineering into dialogue with emerging social science data documenting the perspectives of vulnerable populations. The results indicate some concerns among (...) vulnerable populations may resemble those outlined by ethicists. However, the perspectives expressed by interviewees also extend previous ethical treatments by indicating ways in which climate engineering could compound existing injustices. (shrink)

After using descriptive experience sampling to study randomly selected moments of inner experience, we make observations about feelings, including blended and multiple feelings. We observe that inner experience usually does not contain feelings. Sometimes, however, feelings are directly present. When feelings are present, most commonly they are unitary. Sometimes people experience separate emotions as a single experience, which we call a blended feeling. Occasionally people have multiple distinct feelings present simultaneously. These distinct multiple feelings can be of opposite valence, with (...) one pleasant and the other unpleasant. We provide examples that inform theories of emotions and discuss the important role observational methodology plays in the effort to understand inner experience including feelings. (shrink)

Introspection, or looking inward to observe one's experience, is inherent in many methods used to study feelings, the experiential component of emotion. Challenges of introspection make faithful, high-fidelity descriptions of feelings difficult to attain. A method that (1) cleaves to a specific moment, (2) cleaves to pristine inner experience, (3) brackets presuppositions, and (4) utilizes an iterative process may be particularly well suited to this task. We review some contemporary introspective methods from the perspective of these four methodological constraints, finding (...) that Descriptive Experience Sampling (DES) addresses the constraints most fully. We present DES findings on feelings to highlight the unique contributions careful introspective methods make to emotion science. High-fidelity descriptions of feelings are necessary for a complete understanding of emotion. (shrink)

The following is a review of Embodiment, Enaction and Culture. Investigating the Constitution of the Shared World. Edited by Christoph Durt, Thomas Fuchs, and Christian Tewes. MIT Press, 2017.

David Carr's account of the nature of professional work is described and examined. It is argued that Carr's criteria for distinguishing between professional and non–professional work are not adequate. The criteria are as follows: the professions’ essential role in promoting human flourishing; their contestability; their direct concern for the well–being of clients; their provision of a high degree of autonomy for practitioners. They do not mark out a qualitative difference between professions and other occupations. Carr's notion of (...) civic necessities applies to what he describes as non–professional as well as to professional work. The role of commercial considerations in the usefulness of some kinds of work is considered and a distinction is made between technical and occupational virtues. Carr treats professional virtues as occupational virtues without appreciating that nearly all occupations have both occupational and technical virtues. A significant part of the wouthwhileness of work is bound up with practice of the relevant occupational virtues. (shrink)

This chapter contains sections titled: References.

The first systematic collaboration between cognitive scientists and sports psychologists considers the mind–body relationship from the perspective of athletic skill and sports practice. This landmark work is the first systematic collaboration between cognitive scientists and sports psychologists that considers the mind–body relationship from the perspective of athletic skill and sports practice. With twenty-six chapters by leading researchers, the book connects and integrates findings from fields that range from philosophy of mind to sociology of sports. The chapters show not only that (...) sports can tell scientists how the human mind works but also that the scientific study of the human mind can help athletes succeed. Sports psychology research has always focused on the themes, notions, and models of embodied cognition; embodied cognition, in turn, has found striking confirmation of its theoretical claims in the psychological accounts of sports performance and athletic skill. Athletic skill is a legitimate form of intelligence, involving cognitive faculties no less sophisticated and complex than those required by mathematical problem solving. After presenting the key concepts necessary for applying embodied cognition to sports psychology, the book discusses skill disruption ; sensorimotor skill acquisition and how training correlates to the development of cognitive faculties; the intersubjective and social dimension of sports skills, seen in team sports; sports practice in cultural and societal contexts; the notion of “affordance” and its significance for ecological psychology and embodied cognition theory; and the mind's predictive capabilities, which enable anticipation, creativity, improvisation, and imagination in sports performance. Contributors Ana Maria Abreu, Kenneth Aggerholm, Salvatore Maria Aglioti, Jesús Ilundáin-Agurruza, Duarte Araújo, Jürgen Beckmann, Kath Bicknell, Geoffrey P. Bingham, Jens E. Birch, Gunnar Breivik, Noel E. Brick, Massimiliano L. Cappuccio, Thomas H. Carr, Alberto Cei, Anthony Chemero, Wayne Christensen, Lincoln J. Colling, Cassie Comley, Keith Davids, Matt Dicks, Caren Diehl, Karl Erickson, Anna Esposito, Pedro Tiago Esteves, Mirko Farina, Giolo Fele, Denis Francesconi, Shaun Gallagher, Gowrishankar Ganesh, Raúl Sánchez-García, Rob Gray, Denise M. Hill, Daniel D. Hutto, Tsuyoshi Ikegami, Geir Jordet, Adam Kiefer, Michael Kirchhoff, Kevin Krein, Kenneth Liberman, Tadhg E. MacIntyre, Nelson Mauro Maldonato, David L. Mann, Richard S. W. Masters, Patrick McGivern, Doris McIlwain, Michele Merritt, Christopher Mesagno, Vegard Fusche Moe, Barbara Gail Montero, Aidan P. Moran, David Moreau, Hiroki Nakamoto, Alberto Oliverio, David Papineau, Gert-Jan Pepping, Miriam Reiner, Ian Renshaw, Michael A. Riley, Zuzanna Rucinska, Lawrence Shapiro, Paula Silva, Shannon Spaulding, John Sutton, Phillip D. Tomporowski, John Toner, Andrew D. Wilson, Audrey Yap, Qin Zhu, Christopher Madan. (shrink)

David Carr outlines a distinctively phenomenological approach to history. Rather than asking what history is or how we know history, a phenomenology of history inquires into history as a phenomenon and into the experience of the historical.

Since its first publication in 1961 E.H. Carr's What is History? has established itself as the classic introduction to the subject. Ranging across topics such as historical objectivity, society and the individual, the nature of causation, and the possibility of progress, Carr delivered an incisive text that still has power to provoke debate today. For this fortieth anniversary reissue, Richard J. Evans has written an extensive new introduction that discusses the origins and the impact of the book, and (...) assesses its relevance in the age of the 21st century postmodernism and epistemological anxiety. (shrink)

In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.

Wilfred Carr; What is an Educational Practice?, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 163–175, https://doi.org/10.1111/j.14.

Challenging prevailing interpretations of the development of modern philosophy, this book proposes a reinterpretation of the transcendental tradition, as represented primarily by Kant and Husserl, and counters Heidegger's influential reading of these philosophers. Author David Carr defends their subtle and complex transcendental investigations of the self and the life of subjectivity, and seeks to revive an understanding of what Husserl calls "the paradox of subjectivity"--an appreciation for the rich and sometimes contradictory character of experience.

The ethical analysis of carbon dioxide removal (CDR) has developed within climate ethics, where distributive justice has assumed centre stage. As a result, CDR debates have inherited a similar focus on the allocation of burdens and benefits of deployment, leaving recognition-related issues comparatively underexplored. These issues concern how identity, culture, and social standing influence both who benefits from climate solutions and how these benefits are realised. For example, bioenergy with carbon capture and storage may displace local communities to make way (...) for bioenergy crops. This is a pressing concern in regions such as Sub-Saharan Africa and Latin America, where institutional safeguards may be insufficient to prevent land-grabbing and where Indigenous populations often reside. This article addresses this research gap by reframing the ethics of CDR through Simon Caney's integrationist perspective, extending it beyond distribution to include procedural and recognitional justice. Recognition is developed here through Nancy Fraser's status-based model, which conceives justice as requiring institutionalised respect and equal social standing. Building on the work of Marion Hourdequin, Christopher Preston and Wylie Carr on status-based recognition and climate engineering, this article applies Fraser's account to land-based CDR techniques. It argues that existing approaches risk overlooking the values, worldviews and knowledge systems of affected individuals and communities, and contends that recognition justice is indispensable to assessing the ethical acceptability of CDR deployment. Ultimately, land-based CDR serves as a concrete case for advancing a broader argument about recognition in climate ethics. (shrink)

This book takes a major step in the philosophy of education by moving back past the Enlightenment and reinstating Aristotelian Virtue at the heart of moral education.

Positive Psychology Interventions as an Opportunity in Arab Countries to Promoting Well-being AbstractIn this perspective paper, we emphasize the importance of further research on culturally-sensitive positive psychology interventions in the Arab region. We argue that these interventions are needed in the region because they not only reduce mental health problems but also promote well-being and flourishing. To achieve this, we shed light on the cultural elements of the Arab region and how the concept of well-being differs from that of Western (...) culture. We review the research conducted in Arabia, briefly evaluate the quality of this research and list some adapted measurements. We furthermore propose guidelines and recommendations for future evidence-based positive psychology interventions research to align with the national culture in various sectors and community samples that contribute to the development of well-being in the Arab world.Introduction Extensive research on Positive Psychology Interventions (PPIs) - defined as activities focus on promoting positive feelings, thoughts, or behaviour (Sin & Lyubomirsky, 2009) - has shown their effectiveness in well-being and mental illness (e.g., Chakhssi et al., 2018; Hendriks et al., 2020). A recent review of 347 studies showed that PPIs have a significant effect on promoting quality of life and well-being and reducing anxiety and depression (Carr et al., 2020). However, the issue is that most of these studies (82%) remain narrow in focus only on Western Educated Industrialised Rich Democratic (WEIRD) countries (Hendriks et al., 2019). Therefore, they may not be effective for other countries such as the Arab countries where there are various cultural differences. This highlights the key role that culture can play in enhancing PPIs engagement, acceptability, and eventually, effectiveness (Hendriks & Graafsma, 2019). Recently, the field of PP in the Arab region has begun to grow (Basurrah et al., 2021; Rao et al., 2015). However, studies conducted in these countries are scant and of poor methodological quality. We have found humble quantity and quality of empirical studies. Yet, Arab countries, home to 5% of the world’s population, have a burden of mental health problems above global levels (GBD 2015 Eastern Mediterranean Region Mental Health Collaborators, 2018). Prevalent stigma, war and conflict were some of the contributors (Maalouf et al., 2019). Thus, to properly address this cultural stigma against mental health problems, PPIs could provide an additional role alongside traditional psychology approaches (e.g., Cognitive Behavioural therapy - CBT). Further, in light of the political conditions that some Arab countries are going through and the negative effects that they cause, it has become necessary to use the method of prevention that is the focus of PP and not only of treatment as a strategy for applications and practice. It has been noted that the mental health care system in the Arab region focuses highly on illnesses treatment and neglects the significant role that PP plays in enhancing human potential and well-being. We - here in Arabia –are becoming more influenced by many global issues particularly the COVID-19 pandemic and their impact on mental health and well-being (e. g. prevalence of stress, anxiety, depression among the general population during the pandemic (Salari et al., 2020). In response, Waters et al. (2021) have recently presented how positive psychological factors can play a significant role in buffering mental illness, enhancing mental health throughout the pandemic, and building positive processes and capacities that can help to promote future mental health.Here in this perspective paper, we highlight the cultural aspects of Arab countries. Specifically, we present previous PPIs research conducted in Arabia and briefly evaluate the quality of this research. Importantly, we discuss the need of developing an indigenous and culturally sensitive PP among the Arab region (Lambert et al., 2015).Arab Culture “Arab World,” which comprises 5% of the world’s population, refers to the Arab countries in the Middle East and North Africa. Despite the increasing pace and progress of different businesses in many Arab countries, individual communities are still limited in certain prominent economic places. Arab people rather gather in collective communities. They generally share the same Arabic Islamic culture, speak the same language, and descend from the same Arab families when going back in history no matter what nationality they have nowadays. Yet, very many changes came to communities before borders were drawn between countries and after. For instance, geography, topography, demography, and socio-economic status affect peoples’ nature of jobs and lifestyles. For example, Arabs in the east, west, or the middle have similar tongues; however, almost every Arab country has its accent. Therefore, people need to go back to the formal Arabic language ‘Fus-ha’ or learn more about different Arabic dialects when communicating cross-countries. According to Hofstede’s model (2011) based on the individualism-collectivism dimension, the Arab countries (Eastern society) have been classified as a collectivist culture, where their identity and decisions are influenced by social systems. In contrast, the United States (Western society) has been classified as an individualist culture focusing on individual decisions. Although there are degrees of individualism among Arabs in certain countries, they still share collective common characteristics. Here, we explore the meaning of collectivistic conceptions of the self, emotions, values, and religion in Arab countries and how they differ from those in individual Western cultures. The Self Since the field of PP focuses on the development of self, it is vital to recognize that self-concept varies across cultures. Individualism generally emphasises the self-directed and autonomous individual (Realo et al., 2002). People in individualist countries focus primarily on their personal characteristics (e.g., motives, abilities) to build their self-concept. On the other hand, collectivism refers to several social structures that highly value the groups to which people belong, such as family and tribe (Realo, 2003). People in collectivist countries such as the Arab countries focus primarily on their relationships with others to build their self-concept (Markus & Kitayama, 1991). Hence, research from Arab countries should focus on the core elements of collectivism when implementing PPIs to make a significant, meaningful impact. For example, people from a collective culture may experience a greater enhancement in well-being when practising interventions that are more prosocial and group-oriented such as compassion, performing acts of kindness, writing a gratitude letter, and using character strengths in everyday context including social context, compared with self-oriented interventions such as identifying character strengths. Emotions, value, and Religion Research shows that Western culture emphasises the goal of maximizing positive emotions, while Eastern culture emphasises embracing and balancing positive and negative emotions (Leu et al., 2011). To illustrate, culture plays an important role in influencing perceptions of happiness. People in individualist countries value happiness highly. In contrast, people from the collective countries value low arousal positive emotions (Leu et al., 2011) and exhibit a fear of happiness (Joshanloo & Weijers, 2014; Joshanloo, 2013). Hence, the influence of positive emotions plays a limited role in the mental health of Eastern society. Speaking of Value, for an Arab, the family is the centre of honour and the most important social unit. This loyalty has an impact on every part of an Arab’s life. Arabs honour their families and highly value their friendships. Therefore, future research could shed more light on group-oriented interventions (e.g., kindness) that focus more on the relationship with family, friends, and community. When it comes to religion, Arab society has a rich culture in values and believes that place a high emphasis on spirituality. Religion is the most important and distinctive aspect of Arab culture. Arab countries vary in terms of religion, with Islam being the predominant religion in most of them. Well-being (Hedonic and Eudaimonic) It is necessary here to clarify what is meant by hedonic and eudaimonic definitions of well-being. While the term ‘Hedonic’ is based on the pursuit of maximum levels of pleasure (feeling good), the term ‘Eudaimonic’, on the other hand, is based on meaning and the development of virtues (functioning well; Keyes & Annas, 2009). Research indicates that cultures are not equally supportive of hedonic and eudaimonic aspects (Joshanloo & Jarden, 2016). In comparison to collectivism, hedonism appears to be more congruent with individualism (Joshanloo, 2014). Pleasure and positive emotions are considered a way to pursue happiness in Western culture, while this method is not highly favoured in Eastern cultures (Lee et al., 2013); Because they consider suffering and negative emotions as contributing factors to spiritual development. Therefore, the eastern perspective is more in line with a eudaimonistic view which emphasises virtues, meaning, and feeling of belongingness. However, although we believe that both approaches can be found to a certain level in both cultures, the differences suggest that there are different routes to happiness. Positive Psychology in the Arab region Positive psychology - "the scientific study of what makes life most worth living" (Seligman & Csikszentmihalyi, 2000) - is one of the newest branches of psychology. It focuses on three main pillars: (1) positive subjective experiences (such as happiness and love); (2) positive individual characters (such as gratitude and compassion); and (3) positive institutions (for the application of positive principles within institutions and organizations; Seligman & Csikszentmiha lyi, 2000). Some of the main topics of interest in positive psychology include character strengths, gratitude, hope, happiness, mindfulness, optimism, positive thinking, and resilience. Within the applications of this science, various domains of well-being (such as happiness, engagement, positive emotions, and meaning) can be enhanced by practising positive psychology interventions (Sin & Lyubomirsky, 2009). Interestingly, these interventions have also produced benefits beyond well-being, such as reduced mental health issues (Chakhssi et al., 2018; Hendriks et al., 2020).Nowadays, PP is increasingly noticed in the Arab world (Lambert & Pasha-Zaidi, 2019; Rao et al., 2015). In recent years, there has been a great effort to explore the PP field across Arab countries. Several initiatives have emerged aimed at promoting well-being and flourishing. For example, the Middle East Journal of Positive Psychology published its first volume in 2015. On the International Day of Happiness in 2017, United Arab Emirates University launched its Emirates Center for Happiness Research. Meanwhile, Effat University in Saudi Arabia started the first Positive Psychology and Well-being Research Lab, the first symposium, and the first PP course. In 2019, Louise Lambert and Nausheen Pasha-Zaidi published the first regional text entitled “Positive Psychology in the Middle East/North Africa.” There are other efforts spent in the region as well; such as the work conducted in Egypt. Ibrahim Younus established the Arab Association for Positive Psychology https://www.psycholearn.com/en/associative.php which provides several courses on PP and also published a book entitled “The Power of Positive Psychology” (Younus, 2017). Despite this development, nothing can compare to the quantity and even quality of research in other countries. In light of our observations, the few PP studies may be attributed to the lack of awareness of the constructive approach and prevention compared to problem-solving. An Arab dentist once said: “people do not come to me until they are badly in pain.” In any case, many studies have taken place in Arab countries in the last decade, more of which are descriptive and less of which experimental. For example, Abdel-Khalek (2010) found positive correlations between quality of life, subjective well-being, and religiosity among students in Kuwait. Abdel-Khalek (2016) developed “the Arabic Scale of Religiosity,” which significantly correlated with PP variables among students in Algeria, Kuwait, and Egypt. Recently, empirical studies on PPIs have arisen in Arab-Islamic countries. More attention has been focused on promoting well-being and alleviating the high burden of mental health problems in the region (GBD 2015 Eastern Mediterranean Region Mental Health Collaborators, 2018). For instance, several studies examined the effectiveness of mindfulness among university students (e.g., Al-Ghalib & Slim, 2018; Awad, 2019; Thomas et al., 2016), parents of children with autism (Rayan & Ahmed, 2016) and addicted adults (Al-Rashidi, 2018). Such an intervention has positive effects. Participants who practised mindfulness reported reduction in stress and depression as well as improvement in well-being and resilience. Moreover, the results of a recent pilot study found positive impacts on enhancing emotional regulations and reducing stress among Arab teachers (Berkovich-Ohana et al., 2020). Some studies have also begun to examine various interventions targeting character strengths (Basurrah et al., 2020; Chérif et al., 2020), self-compassion (Elaiwah, 2017), positive thinking (Mohammed et al., 2014; Hadad, 2014), and hope (Zaki, 2016). Interestingly, a new finding considering the fear of happiness among people from collective countries has been examined. Lambert et al. (2019) provided evidence that a 14-week PPIs programme has an impact on reducing the fear and fragility of happiness beliefs among university students in the United Arab Emirates.Since Arab countries place great emphasis on spirituality, several authors have considered the aspect of religion when implementing PPIs. For instance, an empirical study by Al-Seheel and Noor (2016) found that expressing gratitude towards God “Allah” increases the happiness of the Muslim more than the usual gratitude intervention. Additionally, Al-Ghalib and Salim (2018) examined a religiously sensitive mindfulness-training programme with university students and found a positive effect on life satisfaction and a slight reduction in stress, depression, and anxiety. Hence, the role of religion is vital to make the interventions more relevant to Arab culture where people can connect Islamic philosophy with PP theories and practices. These studies reviewed here provide further support for the need for culturally sensitive interventions among the Arab population. More recently, the first systematic review of PPIs in Arab countries was conducted by Basurrah et al. (2021; the protocol has been published in BMJ Open and the final manuscript has been submitted for publication). Reviewing a total of 39 studies, the most commonly studied interventions were mindfulness, positive thinking, and resilience. Only a handful of studies examined gratitude, character strengths, forgiveness, self-compassion, savouring, or finding flow. Further analysis revealed that most studies from Arab countries have several methodological limitations. This included a lack of protocol guidelines, few well-designed randomized controlled trials (RCTs), blinding issues, small sample sizes, lack of active control groups, and lack of research into certain populations (e.g., teachers, employees, and people in distress in refugee camps). Discussion PP was founded on an individualistic framework (Christopher & Hickinbottom, 2008). To ensure that PPIs are culturally meaningful, this paper includes some cultural elements of the Arab region that should be considered to serve the needs of the Arab population. In the Arab world, some people may believe that PP is solely about happiness and being positive. If so, it is important to educate the public about the findings of rigorous studies evaluating PPIs such as gratitude, hope or flow on health, well-being and performance. To explain the value and effectiveness of these evidence-based approaches, examples might include studies linking gratitude with benefits for people with heart disease (Cousin et al., 2021), or how PPIs can promote quality of life in cancer patients (Casellas-Grau et al., 2014). There is some evidence about PPIs being effective in improving well-being in the Arab region, but research in this region is still in its infancy and little information is available regarding PPIs and the experience of Arabs participating in such interventions. Hence, there is still much more to investigate in this regard. Future research should empirically examine the effectiveness of various unstudied interventions such as savouring, gratitude, self-compassion, character strengths or finding flow. A combination of quantitative and qualitative approaches is required to provide an in-depth understanding of Arabs’ experience and impressions of PPIs and how and why they work. This may provide useful information to inform the appropriate design of PPIs to suit Arab culture and needs. Furthermore, while some research on PPIs has been carried out in the region, most of these studies have been of poor quality that suffered from small sample sizes, confounding factors, and a high degree of bias. To overcome these issues, future research should improve research quality, including protocol guidelines and well-designed RCTs. In particular, research should include randomization, allocation, blinding, power analysis to determine adequate sample size, active control groups to reduce bias, and follow-up periods of at least 12 months.Among the most popular resources that future PP practitioners may refer to are the International Positive Psychology Association (IPPA) and the International Positive Education Network (IPEN). Also, we recommend the Middle East Journal of Positive Psychology and the first regional book (Lambert & Pasha-Zaidi, 2019). To develop and/or adapt a multi-component PPIs, we would recommend referring to Character Strengths (Peterson & Seligman, 2004), the theory of well-being (PERMA Model: Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment; Seligman, 2011), and the Five Ways to Well-being: Connect, Be Active, Take Notice, Keep Learning, and Give (Aked et al., 2008). Finally, single-component PPIs are based on theories like Broaden-And-Build (Fredrickson, 2004), Hope (Snyder et al., 2002), and Self-Determination (Deci & Ryan, 2012) can be also considered. Two other concepts that would be usefully applied are ‘Savouring’ (Bryant & Veroff, 2007) and Phillip Zimbardo’s Time Perspective (Stolarski et al., 2015). For instance, savouring has a positive temporal orientation to reminiscing the good memories from the past, enjoying the hedonic present moments, and willing proactively to make a better future. Now, what is even maybe more interesting for Muslims is “Transcendent Future” where all intentions, words and actions are devoted to that life after death. In addition, there is a model already prepared for the clinical purpose called Positive Psychotherapy (PPT). Tayyab Rashid and Martin Seligman published a PPT manual for clinicians in 2018. And for cross-cultural applications, including Muslim Arab culture, Rashid and Al-Haj Baddar (2019) have written a paper presenting PPT and its efficacy. PPT overview in detail shows sessions, themes, skills, practice, and cultural considerations where a mixture of PPIs based on PERMA, Strengths, and other PP concepts can be found. Regarding PP measurements, it is highly recommended to generate indigenous tools based on cultural backgrounds reviewed here in the article. An example of this is a tool for measuring Muslim well-being by including domains beyond what is found in Western literature. So far, in the Arab region, several attempts have been made to adapt PP tools. For example, Marei Salama-Younes (2018) validated the Arabic versions of different measures of well-being (e.g., satisfaction with life scale, the subjective vitality scale). Other validated scales as well include the self-compassion scale (Alabdulaziz et al., 2020), and the passion scale (Salama-Younes & Hashim, 2018). Conclusion This paper has discussed the cultural aspects of Arab countries and the need of developing culturally sensitive PPIs. The past decade has seen an increase in mental health problems in the Arab region. Stigma and lack of awareness have been always there. Among the issues are also wars, conflicts, and displacement in many Arab countries such as Iraq, Lebanon, and Palestine (Hassan et al., 2016). These indicate an urgent need to prevent mental illness and promote well-being. Indeed, we highlighted the importance of integrating culture with PPIs, following the guidelines for the cultural adaptation of PPIs (Hendriks & Graafsma, 2019) and the ethical guidelines for PP practice (Jarden et al., 2020). Another significant contribution of this paper is to highlight the importance of improving the quality of research conducted in Arab countries. In brief, this paper has several practical implications. It is an open invitation for researchers, policymakers, and practitioners alike to be more exposed to PP; as well as to better conceptualising and adapting interventions and measurement tools to the local culture in different sectors to maximize their effectiveness. And as we consider it as an invitation for us too, here we are starting a PPIs practice guide in Arabic language and for Arab practitioners. The insights gained from this paper may be useful for placing well-being on top of priorities for achieving individual, organizational, and optimal national functioning in different sectors. There is also a need to change the stigma or negative beliefs about seeking health for psychological support, which is an issue for countries in the Middle East (Baess, 2018). (shrink)

In the context of the recent revival of virtue ethics, the notion of character formation under the rational guidance of Aristotle's notion of phronesis, or practical wisdom, has been exalted as the principal aim of moral education. However, this is not unproblematic insofar as the promotion of Aristotelian phronesis seems to operate on rather different levels or to be ambivalent between the two rather different (and demonstrably separable) aims or goals of fostering reasonably sound deliberation and judgment concerning “right” or (...) good (moral or other) agency or action and the allegedly optimal (empirical) psychological ordering of cognition and affect to the end of good or commendable human character. In this paper, David Carr argues that while the first of these aims is by and large educationally acceptable and defensible, the second is neither a desirable nor coherent educational goal. (shrink)

Cheri Lynne Carr explores the very real potential of Deleuze's clandestine use of Kantian critique for developing a new ethical practice. This new practice is built on an idea implicit in much of Deleuzian thought: the idea of critique as a way of life.

While honesty is clearly a virtue of some educational as well as moral significance, its virtue-ethical status is far from clear. In this essay, following some discussion of latter-day virtue ethics and virtue epistemology, David Carr argues that honesty exhibits key features of both moral and epistemic virtue, and, more precisely, that honesty as a virtue might best be understood as the epistemic component of Aristotelian practical wisdom. In the wake of arguments to be found in Plato's Laws, as (...) well as in those of more modern philosophers such as Jean-Jacques Rousseau and Iris Murdoch, Carr then traces the main roots of moral dishonesty to various forms of vain and self-delusive ego attachment. In this light, he argues in the final section of the essay that literature and the arts may provide a powerful educational antidote to such attachment. (shrink)

Making Sense of Education provides a contemporary introduction to the key issues in educational philosophy and theory. Exploring recent developments as well as important ideas from the twentieth century, this book aims to make philosophy of education relevant to everyday practice for teachers and student teachers, as well as those studying education as an academic subject.

Wilfred Carr; Theories of Theory and Practice, Journal of Philosophy of Education, Volume 20, Issue 2, 30 May 2006, Pages 177–186, https://doi.org/10.1111/j.146.

A recent review of his work describes Wilfred Carr as 'one of the most brilliant philosophers now working in the rich British tradition of educational philosophy... His work is rigorous, refreshing and original... and examines a number of fundamental issues with clarity and penetration'. In For Education Wilfred Carr provides a comprehensive justification for reconstructing educational theory and research as a form of critical inquiry. In doing this, he confronts a number of important philosophical questions. What is educational (...) theory? What is an educational practice? How are theory and practice related? What is the role of values in educational research? Is a genuinely educational science possible? By appealing to developments in critical theory, the philosophy of science and the philosophy of the social sciences, Wilfred Carr provides answers to these questions which vindicate the idea of an educational science that is not 'on' or 'about' education but 'for education' - a science genuinely committed to promoting educational values and ideals. (shrink)

This paper argues that the anxieties being expressed in the UK and elsewhere about the lack of impact that philosophy now has on education are nothing other than the inevitable manifestation of a fundamental intellectual disorder deeply rooted in our contemporary understanding of the philosophy of education. In trying to substantiate this claim, the paper offers an historically informed philosophical analysis of how philosophy is related to education and education to philosophy that concludes by clarifying how any debates about the (...) current problems and future development of the philosophy of education ought to proceed. (shrink)

A careful analysis of the rhetorical thought of René Descartes and of a distinguished group of post-Cartesians. Covering a unique range of authors, including Bernard Lamy and Nicolas Malebranche, Carr attacks the idea, which has become commonplace in contemporary criticism, that the Cartesian system is incompatible with rhetoric. Carr analyzes the writings of Balzac, the Port-Royalists Arnauld and Nicole, Malebranche, and Lamy, exploring the evolution of Descartes’ thought into their different theories of rhetoric. He constructs his arguments, probing (...) each author’s writings on rhetoric, persuasion, and attention, to demonstrate the basis for rhetorical thought present in Descartes’ theory of persuasion when it is combined with his psychophysiology of attention. (shrink)

David Carr; Practical Pursuits and the Curriculum, Journal of Philosophy of Education, Volume 12, Issue 1, 30 May 2006, Pages 69–80, https://doi.org/10.1111/j.1.

Husserl's Lengthening Shadow: A Historical Introduction In the Maurice Merleau- Ponty wrote an essay called 'Le philosophe et son ombre'....

Aristotelian virtue ethics invests emotions and feelings with much moral significance. However, the moral and other conflicts that inevitably beset human life often give rise to states of emotional division and ambivalence with problematic implications for any understanding of virtue as complete psychic unity of character and conduct. For one thing, any admission that the virtuous are prey to conflicting passions and desires may seem to threaten the crucial virtue ethical distinction between the virtuous and the continent. One recent attempt (...) to sustain this distinction -- considered in this paper -- maintains that the contrary-to-virtue emotions and desires of the virtuous (by contrast with those of the continent) must relinquish their motive power as reasons for action. Following some attention to the psychological status of feelings and emotions -- in particular their complex relations with cognition and reason -- this paper rejects this solution in favour of a more constructive view of emotional conflict. (shrink)

The Stalin Years: A Reader. Edited by Christopher Read (Hampshire, UK: Palgrave Macmillan, 2003), xv?+?241 pp. ?14.99 paper. The Russian Revolution from Lenin to Stalin, 1917?1929. By E. H. Carr, with a new introduction by R. W. Davies (Hampshire, UK: Palgrave Macmillan, 2004), xxxix?+?200 pp. ?14.99 paper.

It is beyond serious dispute that post-war reflection upon and research into moral education and development has been well nigh dominated by an extensive and ambitious research programme influenced and initiated by the modem cognitive developmental theorist Lawrence Kohlberg — a programme which can also be seen, moreover, as standing in a tradition of philosophical reflection about the nature of moral life going back to such significant enlightenment thinkers as Kant and Rousseau. It will also be familiar, however, that a (...) powerful critique of this essentially liberal conception of the nature of moral life and values has lately gathered momentum under the influence of contemporary post-analytical and communitarian social and moral theorists variously under the spell of Aristotle. In the first place, then, this paper argues that a basically Kohlbergian approach to thinking about moral education is difficult — if not impossible — to sustain in the face of this neo-Aristotelian critique; secondly, however, it attempts to explore the possibilities of an alternative virtue-theoretical basis for understanding the nature of moral life and education. (shrink)

David Carr; On Mastering a Skill, Journal of Philosophy of Education, Volume 15, Issue 1, 30 May 2006, Pages 87–96, https://doi.org/10.1111/j.1467-9752.1981.tb0.

The altruistic emotions of pity and compassion are discussed in the context of Aristotle's treatment of the former in the Rhetoric, and Nussbaum's reconstruction of that treatment in a recent account of the latter. Aristotle's account of pity does not represent it as a virtue, the context of the Rhetoric rather rendering his account one of a peculiarly self-centred emotion. Nussbaum's reconstruction builds on the cognitive ingredients of Aristotle's account, and attempts to place the emotion of compassion more squarely in (...) the moral sphere. It is argued that Nussbaum's reconstruction nevertheless falls short of capturing the altruism which is central to the virtue of compassion, and which therefore explains its role as a ‘basic social emotion’. (shrink)

It is central to virtue ethics both that morally sound action follows from virtuous character, and that virtuous character is itself the product of habitual right judgement and choice: that, in short, we choose our moral characters. However, any such view may appear to encounter difficulty in those cases of moral conflict where an agent cannot simultaneously act (say) both honestly and sympathetically, and in which the choices of agents seem to favour the construction of different moral characters. This paper (...) argues, against possible counter-arguments, for a view of virtue ethics which embraces the diversity of moral character. (shrink)

This paper takes seriously the claim that postmodernism has seriously undermined our‘modern’ understanding of what the role of education in a democratic society should be. It therefore seeks to reinterpret this role in a way that confronts the challenge that postmodernism has posed. In order to do this the paper clarifies how postmodernism has now discredited the‘modern’ assumptions on which our view of the relationship between education and democracy has been erected. Drawing on the philosophy of John Dewey, it then (...) reconstructs the relationship between education and democracy so as effectively to resist the challenge that postmodernism has posed. (shrink)

Wilfred Carr; Can Educational Research be Scientific?, Journal of Philosophy of Education, Volume 17, Issue 1, 30 May 2006, Pages 35–43, https://doi.org/10.1111.

David Carr; Roughing Out the Ground Rules: reason and experience in practical deliberation, Journal of Philosophy of Education, Volume 29, Issue 1, 30 May 2006.