Research explored methods for “shortening the food links” or developing the “local foodshed” by connecting farmers with food service buyers (for restaurants and institutions) in Colorado. Telephone interviews were used to investigate marketing and purchasing practices. Findings include that price is not a significant factor in purchasing decisions; that food buyers prioritize quality as their top purchasing criterion but are not aware that local farmers can provide higher quality, that institutions are interested in buying locally; that small farms can offer (...) comparable or higher quality produce andservice; and that farmers need to show buyers what the quality of produce and service they can provide. (shrink)

"In this groundbreaking book Jean Walton subjects psychoanalysis to a sustained and highly illuminating ethnographic critique.

Scholars have suggested that leaders’ ethical failures at the beginning of the twenty-first century have raised awareness about the importance of ethical leadership (EL). Yet, there has been no systematic effort to evaluate whether this awareness indeed led to changes in EL or how followers react to this leadership style over time. To address this gap, we examine the evolution in EL means, variability, and its associations with follower outcomes between 2004 and 2019. Our cross-temporal meta-analysis included 359 independent samples (...) from 314 studies published between 2005 and 2020 and focused on followers’ ratings of their leaders using the Ethical Leadership Scale (ELS; Brown et al., in Organizational Behavior and Human Decision Processes, 97(2), 117–134, 2005). Using cubic spline meta-regressions, our results indicated no global changes in EL mean levels and variability across the 15-year period. Nevertheless, country-level comparisons revealed different EL-trends in China (i.e. decrease) versus the United States (i.e. stable), and further moderation analyses highlighted the role of cultural value dimensions and national corruption rates. Finally, we also found that the relationship between EL and desirable follower outcomes (e.g. organizational citizenship behavior) became gradually stronger over time on a global level. These results provide a solid empirical basis to evaluate cross-temporal trends in EL and its (changing) impact on follower outcomes across the globe. (shrink)

Comment Bachelard, fils d'un cordonnier, professeur de physique et chimie, a-t-il pu devenir cet humaniste aussi savant que philosophe, aussi penseur que poète? Il n'a pas emprunté les chemins balisés, ceux des élites universitaires et culturelles. Il a contrarié les pronostics et les conventions. Il s'est adjugé contre vents et marées le droit de penser par lui-même en bousculant les frontières des savoirs et de la culture et en dérangeant les us et coutumes établis. "Un ouvrage aussi lumineux que la (...) destinée et l'oeuvre de Gaston Bachelard. Au plus près de sa vie et de sa pensée". (Philippe Meirieu). (shrink)

Bathos - remarque -- Pt. 1. Le champ de bataille -- Pt. 2. Kant et ses juges -- Pt. 3. Traité de bathologie.

1. De Dieu -- 2. L'être au féminin -- 3. L'alliance.

"An English translation of Colloquium of the Seven about Secrets of the Sublime, originally written in Latin in the sixteenth-century by Jean Bodin.

_The VaKE Handbook: Theory and Practice of Values and Knowledge Education_ presents a theoretical model and many examples in various fields of education and training for the realization of the principle "Values without knowledge are blind, while knowledge without values is irresponsible".

This study investigated how problem solvers get into and out of a state of impasse while solving difficult problems. 47 participants had to decipher the secret method behind 33 magic tricks while r...

Pref. and introd. in English; text in Latin.

In lieu of an abstract, here is a brief excerpt of the content:To Paul Lachance, ioculator Domini1. IntroductionWith the expression “inner experience” we refer to a complex linguistic and philosophical problem which is present even in the most recent theology. If, in general, this concept expresses the experience of something which is perceived by an individual in the absence of external stimulus or observable sensations, in Christian and mystical tradition it indicates more precisely the action and the transformation which God (...) arouses in the inner conscience. I propose investigating the specific way the Provençal Franciscan Pierre de Jean Olieu used this concept and presented it, both philosophically and theologically, in a small collection of writings which critical tradition has defined in various ways, but which I continue defining, with a term which maintains a Franciscan suggestion, as opuscula.1 These short devotional texts were written by Olieu and his followers in both Provençal and in Latin, and explicitly addressed the Beguins of the so-called “poverty houses,” as well as the laity which congregated around the Franciscan Order.2 Unlike the prayers and treatises concerning prayer by Olieu, these texts are not completely set but are conceived and written as models of continuous meditation on the part of the reader.3 In view of the critique I am editing, I here furnish a list of these texts, with the aim of updating the incomplete lists complied by Efrem Bettoni4 and Antonio Ciceri:5Cavalier armat Exercens se sacris orationibus et meditationibus Informatio Petri Ioannis De 14 gradibus amoris gratiosi 12De [12/10] gradibus humilitatis 13Grases de vera penitentia 14Modus quomodo quilibet potest referre gratias Deo de Beneficiis ab eo receptis Brevis monitio ad amorem Dei obtinendum 17Remedia contra temptationes spirituales De 7 sentimentis Christi Jhesu 20 Tractatus de 7 tentationibus 21Tractatulus de fugiendis, desiderandis, meditandis 22This approach is particularly interesting, because it is my conviction that, in these texts the author focuses on the paths and transformations of conscience, on the inter-communication of them and on the potential of repeating and recreating, autonomously, an uninterrupted process of spiritual transformation and strengthening. In this sense, as we will see, the concept of “inner experience” is central to the opuscula and, anticipating the results of my analysis, I can say that being in a significant position of the spiritual and meditative path delineated by the text, it constitutes its structural core. Such a placement finds meaning and justification within the philosophical, theological and apocalyptical reflections of the author.23 For Olieu, inwardness and outer activity, although remaining distinct, are balanceable and organizable in a reassemblage founded on devotio. We can say that the devotion of the reader, confirmed and strengthened by the inner experience of his personal reflection on mercy, is the element which allows this reassembling. We will see in what sense we can speak about an element of fracture and an entirely new forma mentis, which opens the way to modern secular spirituality.2. Inner Experience and the Structure of the opusculaI begin with the text entitled Informatio ad virtutum opera. This could be considered the manifesto text of the opuscula, because in this work Pierre de Jean Olieu clarifies the principle subject of the meditations offered to the reader, and proposes a stylistic, structural model which is respected, more or less precisely, in all the other texts of the corpus. This structure is very simple: the author lists twenty-eight subjects which the reader is invited to reflect upon during his personal endeavor towards virtuous perfection. The text is divided in two parts: the first presents fourteen orderly reflections centered on pedagogical-moral subjects like the meditation on God and the Passion of Christ, on the example of the Saints, the awareness of one’s sins, and on the coming of the Day of Judgement; in the second, the author.. (shrink)

Parues pour la premiere fois en 1938, les Etudes kierkegaardiennes de Jean Wahl constitutent a tous egards une somme incontournable pour comprendre le sens de la philosophie de Kierkegaard et la place si originale qu'elle occupe dans l'histoire de la philosophie. L'auteur s'efforce d'y faire apparaitre le lien existant entre les evenements qui marquerent la vie de Kierkegaard et la formation de ses concepts fondamentaux. Par ce biais, l'auteur montre comment la theorie des trois stades de l'existence fait appel (...) a une dialectique qualitative, opposee a la dialectique hegelienne. L'auteur montre enfin que la theorie des trois stades de la croyance et de l'existence qui lui sont liees sont inseparables d'une lutte entreprise contre les pensees qui contribuerent a la genese de la pensee de Kierkegaard et qu'il s'agit a present pour lui de depasser: il n'y a pas de chemin qui conduit de la pensee, du cogito, a l'etre, au sum, car l'existence est l'etre hors de toute pensee. (shrink)

Parues pour la premiere fois en 1938, les Etudes kierkegaardiennes de Jean Wahl constitutent a tous egards une somme incontournable pour comprendre le sens de la philosophie de Kierkegaard et la place si originale qu'elle occupe dans l'histoire de la philosophie. L'auteur s'efforce d'y faire apparaitre le lien existant entre les evenements qui marquerent la vie de Kierkegaard et la formation de ses concepts fondamentaux. Par ce biais, l'auteur montre comment la theorie des trois stades de l'existence fait appel (...) a une dialectique qualitative, opposee a la dialectique hegelienne. L'auteur montre enfin que la theorie des trois stades de la croyance et de l'existence qui lui sont liees sont inseparables d'une lutte entreprise contre les pensees qui contribuerent a la genese de la pensee de Kierkegaard et qu'il s'agit a present pour lui de depasser: il n'y a pas de chemin qui conduit de la pensee, du cogito, a l'etre, au sum, car l'existence est l'etre hors de toute pensee. (shrink)

Y a-t-il une psychanalyse chrétienne? Cette question a-t-elle un sens? Un croyant souffrant doit-il ou non s'assurer que son psychanalyste est lui-même croyant pour protéger sa foi? Autrement dit, comment l'analyse intègre-t-elle ou modifie-t-elle une donnée religieuse? Faire une analyse, c'est accepter de traverser le tragique de sa propre vie. En raison du dévoilement de la vérité que ce processus met en œuvre, le patient voit se dégager devant lui la perspective d'un désir dont la nouvelle mesure est infinie. Ce (...) désir avait été comblé par des objets qui, jusque-là, semblaient le satisfaire. Puis, le symptôme surgit, déstabilise, perturbe les petits arrangements que le patient s'était autorisés. Première ou dernière scène de son tragique? Dans le huis clos théâtral qu'est la séance analytique, le patient-acteur reprend et parle toute son histoire. Comme à son insu, il se voit contraint de redéfinir ce qui donne sens à sa vie : sens religieux? sens éthique? Bref, tout ce qui échappe à l'analyse et que, paradoxe imprévisible, elle évoque et convoque... Pourtant, un point restera toujours aveugle pour lui, à l'instar d'Œdipe qui, les yeux crevés, poursuit son chemin. C'est peut-être en ce même point - tragique-aveugle - que l'homme reconnaît sous une lumière nouvelle que son histoire personnelle rejoint la détresse commune et ordinaire de toute l'humanité. (shrink)

" L'homme a toujours pensé que le visage du monde devait l'instruire sur lui-même. " Fort de cette certitude, le philosophe et historien des sciences français Jacques Merleau-Ponty a cherché toute sa vie à donner un sens à l'extraordinaire histoire que nous racontent les astronomes contemporains. Or le visage de l'univers actuel est une véritable énigme pour l'homme moderne : origine inaccessible, histoire chaotique, espace infini, temps relatif, avenir imprévisible... A l'accumulation des connaissances, il fallait répondre par le courage de (...) la pensée. Contemporain de toutes les découvertes cosmologiques du XXe siècle, Jacques Merleau-Ponty a été un des très rares philosophes à y réfléchir pour redonner une place à l'homme dans cet ensemble démesuré. Car si la science cosmologique appartient aux spécialistes, la description du ciel est un bien commun et la pensée du big bang une nouvelle nécessité. Ce livre expose pour la première fois cette pensée qui prend le risque de poser la plus universelle et intime des questions : quel est le sens de l'univers? Depuis Copernic, l'homme n'est décidément plus au centre du cosmos mais il est toujours au coeur de sa signification. (shrink)

One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the "permanent things" seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the (...) theoretical. For it is Elshtain the citizen - the creatively engaged and contributing citizen - whom the reader encounters on virtually every page of her writings. But reader beware: Elshtain does not shy away from controversy. At the same time, she is anything but a controversialist. In the essay that follows, several prominent themes that emerge from Elstain's writings - civic responsibility, justice, gender, and war - are considered afresh. Whether one agrees with her positions or not, one is forced to confess in the end that she cares deeply about the common good. And this alone makes her required reading for any engaged citizen of the republic. (shrink)

Homeric studies today are flourishing, but admirers of Homer as poetry are a rather baffled lot. Homerists may devote themselves to Linear B, Mycenaean warfare and weaponry, formulary modifications, linguistic features, Yugoslav parallels, and other such topics; but anyone who prefers to concentrate on Homer himself and offers an interpretation of some part of the Iliad or Odyssey is liable to meet with the rejoinder that literary standards must not be applied to an oral poet.

Des Herrn Doct. und Prof. Joachim Langens, oder, Der Theologischen Facultaet zu Halle Anmerckungen über des Herrn Hoff-Raths und Professor Christian Wolffens Metaphysicam ... nebst beygefügter Hr. Hoff-R. und Prof. Christian Wolffens gründlicher Antwort -- Herrn D. Joh. Francisci Buddei S.S. Theol. P.P.O. zu Jena Bedencken über die Wolffianische Philosophie, mit Anmerckungen erläutert von Christian Wolffen.

Jean Starobinski, one of Europe's foremost literary critics, examines the life that led Rousseau, who so passionately sought open, transparent communication with others, to accept and even foster obstacles that permitted him to withdraw into himself. First published in France in 1958, Jean-Jacques Rousseau remains Starobinski's most important achievement and, arguably, the most comprehensive book ever written on Rousseau. The text has been extensively revised for this edition and is published here along with seven essays on Rousseau that (...) appeared between 1962 and 1970. (shrink)

Jean Piaget was one of the most salient and inspirational figures in psychological and educational research this century. He was prolific, authoring or editing over eighty books and numerous journal papers which have spawned a huge and fertile continuation of his research over the decades. A major component of any course on children's psychological development and a research tradition that is expanding, scholars need access to the original texts rather than relying on secondhand accounts. Jean Piaget: Selected Works (...) is a chance to acquire key original texts, most of which have been previously unavailable for several years. (shrink)