Synthetic biology is an emerging technology that asks for inclusive reflection on how people frame the field. To unravel how we can facilitate such reflection, this study evaluates the Frame Reflection Lab. Building upon playfulness design principles, the FRL comprises a workshop with video-narratives and co-creative group exercises. We studied how the FRL facilitated frame reflection by organizing workshops with various student groups. Analysis of 12 group conversations and 158 mini-exit surveys yielded patterns (...) in first-order reflection as well as patterns in second-order reflection. Also patterns in participants’ framing of synthetic biology could be induced; participants’ viewpoints converged to some extent, yet with openness to individual viewpoint differences. Although the FRL method fortified the reflection processes of participants, the narratives and the workshop’s flexible format could inhibit the reflection too. Therefore, we advise designers of future frame reflection methods to apply stronger conversational facilitation and narratives of slightly mysterious yet identifiable narrators, in case e.g. video-narratives are created and used to scaffold the reflection process. Nevertheless, we argue that the use of a playful frame reflection method like the FRL could function well as a step to precede more application-specific deliberation or decision-making on synthetic biology and as a method for the collection of contemporary citizen viewpoints plus rationales underlying these, for the further responsible development of the emerging field. (shrink)

Synthetic biology is an emerging technology that asks for inclusive reflection on how people frame the field. To unravel how we can facilitate such reflection, this study evaluates the Frame Reflection Lab. Building upon playfulness design principles, the FRL comprises a workshop with video-narratives and co-creative group exercises. We studied how the FRL facilitated frame reflection by organizing workshops with various student groups. Analysis of 12 group conversations and 158 mini-exit surveys yielded patterns (...) in first-order reflection as well as patterns in second-order reflection. Also patterns in participants’ framing of synthetic biology could be induced; participants’ viewpoints converged to some extent, yet with openness to individual viewpoint differences. Although the FRL method fortified the reflection processes of participants, the narratives and the workshop’s flexible format could inhibit the reflection too. Therefore, we advise designers of future frame reflection methods to apply stronger conversational facilitation and narratives of slightly mysterious yet identifiable narrators, in case e.g. video-narratives are created and used to scaffold the reflection process. Nevertheless, we argue that the use of a playful frame reflection method like the FRL could function well as a step to precede more application-specific deliberation or decision-making on synthetic biology and as a method for the collection of contemporary citizen viewpoints plus rationales underlying these, for the further responsible development of the emerging field. (shrink)

The Dutch pig husbandry has become a topic of public debate. One underlying cause is that pig farmers and urban-citizens have different perspectives and underlying norms, values and truths on pig husbandry and animal welfare. One way of dealing with such conflicts involves a learning process in which a shared vision is developed. A prerequisite for this process is that both parties become aware of their own fixed patterns of thoughts, actions, and blind spots. Therefore, we conducted five homogeneous focus (...) groups consisting of either urban-citizens or pig farmers. The first part of the sessions aimed to make the participants aware of their own perspectives and underlying norms and values concerning animal welfare, farm practices or consumer behavior. Then, by the use of role-play and film fragments showing the perspectives of the other party, we aimed to stimulate frame reflection. The farmers maintained their own perspective and defended their practices. They denied the perspective of the urban-citizens by portraying them as ignorant of the “factual” farm practices. They proposed the use of one-way information, but our results indicate that this is likely to fail as a strategy to support or restore public acceptance. Our case shows hardy any consensus regarding the relevance of the facts at stake and a very limited amount of shared values. However, the shared love for animals together with the recognition by the urban-citizens of the inescapable dilemma for farmers to adopt a use-framing towards animals might provide an opening for further learning strategies. (shrink)

Cultural Context of Multilevel Collective Social Actions: Framing, Reflection, Resonance and the Impact of Global and Local Anti-Poverty Movements In political science as well as in other social sciences much attention has been paid during recent years to the rapid growth of national and transnational activist networks and their increasing impact on domestic and world politics. Together with the proliferation of literature on the topic, concepts of collective action frames, framing processes, mobilizing ideas and meanings and their cultural resonance (...) have gained considerable currency. However, less has been written about the possibilities of and the constraints on the circulation of collective action frames or about the connection between the cultural adaptation of frames and the results of actual collective struggles. The paper explores this understudied issue both theoretically and empirically. After identifying possible links between collective action framing processes and the representational practices of particular cultures based on a review of existing theoretical approaches, the functional consequences are demonstrated by the example of the Global Call for Action against Poverty international campaign and the Czech national variant. (shrink)

In this paper we seek to make the case for a teaching and learning strategy that integrates business ethics in the curriculum, whilst not precluding a disciplines based approach to this subject. We do this in the context of specific work experience modules at undergraduate level which are offered by Middlesex University Business School, part of a modern university based in North West London. We firstly outline our educative values and then the modules that form the basis of our research. (...) We then identify and elaborate what we believe are the five dimensions which distinguish an integrated approach based on work experience from a disciplines-based approach, namely: process and content, internal and external, facilitation and teaching, covert and overt, and living wisdom and established wisdom. The last dimension draws on the practical relevance of the Aristotelian notion of phronesis inherent in our approach. We go on to provide two case examples of our practice to illustrate our perspective and in support of our conclusions. These are that reflection integrated into the Business Studies curriculum, using the ASKE typology of learning [Frame, 2001, Proceedings of the 9th Annual Teaching and Learning Conference, p. 80], in respect of personal and group process in a work experience context, provides a useful heuristic for the development of moral sensibility and ethical practice. (shrink)

Soft regulatory measures are often promoted as an alternative for existing regulatory regimes for nanotechnologies. The call for new regulatory approaches stems from several challenges that traditional approaches have difficulties dealing with. These challenges relate to general problems of governability, tensions between public interests, but also (and maybe particularly) to almost complete lack of certainty about the implications of nanotechnologies. At the same time, the field of nanotechnology can be characterized by a high level of diversity. In this paper, we (...) discuss and compare two models for framing public policy in relation to technology regulation: the first is a deliberative model based on foresight knowledge and the second the wide reflective equilibrium model, developed by political philosopher John Rawls. In both models, the aim is to find consensus on (a framework for) policy measures and regulation. On the basis of a critical discussion of the strengths and weaknesses of both models, some tentative conclusions are drawn for effective policy making and implementation based on soft law. (shrink)

ABSTRACT Avner de-Shalit has devised a methodology for coming closer to a settled view in political philosophy which he calls ‘public reflective equilibrium’, extending ideas of John Rawls and Michael Walzer. De-Shalit proposes that the philosopher should come to an understanding of views outside the academy through extended interaction with members of the public. These discussions can and do lead to changes in the philosophical theory, from the introduction of new concepts, to new framings of issues or even novel research (...) questions. De-Shalit and I used this approach in our work Disadvantage. Reflecting on our work, I raise five questions: Who speaks for the public? How do you know you are asking the right questions? How should the theorist respond to judgements based on false empirical beliefs? What should be done when the public do not speak with one voice? Is equilibrium a reasonable aspiration? (shrink)

The sociology of literature, in the first of many paradoxes, elicits negations before assertions. It is not an established field or academic discipline. The concept as such lacks both intellectual and institutional clarity. Yet none of these limitations affects the vitality and rigor of the larger enterprise. We use the sociology of literature here to refer to the cluster of intellectual ventures that originate in one overriding conviction: the conviction that literature and society necessarily explain each other. Scholars and critics (...) of all kinds congregate under this outsize umbrella only to differ greatly in their sense of what they do and what sociology of literature does. They subscribe to a wide range of theories and methods. Many would not accept the sociology of literature as an appropriate label for their own work; other would refuse it to their colleagues. Nevertheless, every advocate agrees that a sociological practice is essential to literature. For the sociology of literature does not constitute just one more approach to literature. Because it insists upon a sociology of literary knowledge and literary practice within the study of literature, the sociology of literature raises questions basic to all intellectual inquiry.The sociology of literature begins in diversity. The way that is combines the ancient traditions of art with the modern practices of social science makes the very term something of an oxymoron. There is not one sociology of literature, there are many sociological practices of literature, each of which operates within a particular intellectual tradition and specific institutional context. These practices cross basic divisions within the contemporary intellectual field, especially within the university. Inherently interdisciplinary, the sociology of literature is subject to constant reformulation as scholars re-evaluate their disciplines. In consequence, disciplinary boundaries seem less rigid, less logical, and, hence, less authoritative than ever before. Even so—and this is another paradox of the sociology of literature—any sociological conception of literature is best situated in terms of an original discipline and its institutional setting. However frequently individual scholars cross over disciplinary lines, the fundamental divisions retain their force. Priscilla Parkhurst Ferguson is professor of French at the University of Illinois at Chicago; she is author of Literary France: The Making of a Culture. Philippe Desan, whose Naissance de la method: Machiavelle, la Ramée, Bodin, Montaigne, Descartes was published in 1987, is an assistant professor at the University of Chicago. Wendy Griswold, associate professor of sociology at the University of Chicago, recently published Renaissance Revivals: City Comedy and Revenge Tragedy in the London Theatre, 1576-1980. (shrink)

Wicked problems—that is, problems that can be framed in a number of different ways, depending on who is looking at them—pose ethical challenges for professionals that have scarcely been recognized as such. Even though wicked problems are all around us, they are rarely addressed in education. A reason for this failure might be that wicked problems pose almost insurmountable challenges in educational settings. This contribution shows how students can learn to cope with wicked problems in problem-based learning projects that are (...) structured by the Reflect! platform. (shrink)

We reflect on a decade of Responsible Research and Innovation (RRI) as a discourse emerging from the European Commission (EC) 10 years ago. We discuss the foundations for RRI, its emergence during the Seventh Framework programme and its subsequent evolution during Horizon 2020. We discuss how an original vision for RRI became framed around five so-called ‘keys’: gender, open access, science communication, ethics and public engagement. We consider the prospects for RRI within the context of the EC’s Open Science agenda (...) and Horizon Europe programme, before closing with some reflections on the contribution RRI has made to debates concerning the relationship between science, innovation and society over the last decade. (shrink)

This paper develops the theory of post-reflective design, arguing that contemporary architectural and curatorial practices increasingly operate without presupposing a stable reflective subject. Rather than reinforcing self-referential models of perception, post-reflective environments suspend identity by disrupting the feedback loops that ordinarily stabilize the perceiver. Through analyses of spatial recursion, curatorial framing, and architectural feedback systems, the paper shows how certain spaces loosen the reflective structure of experience. Post-reflective design emerges as an approach to architecture that withholds return—an aesthetic and ontological (...) strategy in which spatial experience no longer folds back into a stable subject. (shrink)

Traditional logical reconstruction of arguments aims at assessing the validity of ordinary language arguments. It involves several tasks: extracting argumentations from texts, breaking up complex argumentations into individual arguments, framing arguments in standard form, as well as formalizing arguments and showing their validity with the help of a logical formalism. These tasks are guided by a multitude of partly antagonistic goals, they interact in various feedback loops, and they are intertwined with the development of theories of valid inference and adequate (...) formalization. This paper explores how the method of reflective equilibrium can be used for modelling the complexity of such reconstructions and for justifying the various steps involved. The proposed approach is illustrated and tested in a detailed reconstruction of the beginning of Anselm’s De casu diaboli. (shrink)

We reflect on a decade of Responsible Research and Innovation (RRI) as a discourse emerging from the European Commission (EC) 10 years ago. We discuss the foundations for RRI, its emergence during the Seventh Framework programme and its subsequent evolution during Horizon 2020. We discuss how an original vision for RRI became framed around five so-called ‘keys’: gender, open access, science communication, ethics and public engagement. We consider the prospects for RRI within the context of the EC’s Open Science agenda (...) and Horizon Europe programme, before closing with some reflections on the contribution RRI has made to debates concerning the relationship between science, innovation and society over the last decade. (shrink)

Background: Research Ethics Committees (RECs) or their equivalent review applications for prospective research with human participants. Reviewers use universally agreed principles i to make decisions about whether prospective health and social care research is ethical. Close attention to understanding how reviewers go about their decision-making work and consider principles in practice is limited. Objective: The study aimed to understand how reviewers made decisions in the contexts of meetings and to understand more about how reviewers approach their work. The purpose of (...) this article is to draw on data and findings and to show how reflective equilibrium as a theoretical frame can (1) deepen understanding of ethics review and (2) permit a reflexive examination of the habitual processes of review. Design and participants: Methods captured the day-to-day work of the RECs. Seventeen applications were heard during eight observations. There were 12 formal interviews with reviewers (n = 12) and with researchers (n = 8) which are not reported on in this article. Ethical considerations: Organisational permission for the study was given by the National Research Ethics Service (NRES) whose functions became part of the Health Research Authority (HRA) during the study. The study was given favourable opinion by the University of Salford's REC (Reference HSCR11/17). Findings: Data were analysed using constructed grounded theory resulting in eight themes which revealed attention to procedure and engagement with applications. Reflective equilibrium was used as a qualitative frame to interpret themes distilling them into three processes at work in review: emotion and intuition; imagination and creative thinking; and intuition and trust. Discussion: Reviewers went back and forth between universal principles and considered these in the contexts of each application using the above processes. Conclusions: Reflective equilibrium offers a coherent and grounded account of review work. Reflexivity in training for reviewers is essential for improving practices. The challenges reflexivity presents can be assisted by using reflective equilibrium as a tool to illuminate tacit review processes. (shrink)

I explore the relevance of reflective equilibrium to aesthetic experience, judgement, and appreciation, framing this project in both descriptive and normative terms. I begin with an exposition of reflective equilibrium, construed as a theory of epistemic justification, and of aesthetic appreciation, characterised as an activity with an epistemic goal—namely, achieving an optimal understanding of an artwork or aesthetic object. I stress the broad purview of reflective equilibrium, as well as Rawls’ arguments on the importance of aesthetic activity in human experience, (...) and thus its place in a theory of justice. These preliminary considerations set up a more detailed exploration of reflective equilibrium in action in the aesthetic domain. I develop the argument with reference to a range of cases, from mainstream filmmaking to twelve-tone composition, considering the place of reflective equilibrium in aesthetic appreciation in both its individual and collective guises, as well as its “wide” and “narrow” forms. I demonstrate how the application of reflective equilibrium in the context of the critical appreciation of art relates to a range of significant issues in aesthetics, via the examination of arguments from Sontag, Sibley, Walton, Carroll, and Gaut (among others). Finally I assess various objections to, and extensions of, the main argument, including the objection that aesthetic appreciation does not aim at understanding, and the proposal that the embodied, emotional dimension of aesthetic experience, which must be accommodated by reflective equilibrium in the context of aesthetics, may shed light on its nature and operation in other domains. (shrink)

THIS PAPER IS THE CO-WINNER OF THE FRED BERGER PRIZE IN PHILOSOPHY OF LAW FOR THE 1999 AMERICAN PHILOSOPHICAL ASSOCIATION FOR THE BEST PUBLISHED PAPER IN THE PREVIOUS TWO YEARS. -/- The conflict between liberal legal theory and critical legal studies (CLS) is often framed as a matter of whether there is a theory of justice that the law should embody which all rational people could or must accept. In a divided society, the CLS critique of this view is overwhelming: (...) there is no such justice that can command universal assent. But the liberal critique of CLS, that it degenerates into an unpalatable moral relativism on which there is no non-arbitrary basis between a justice that underwrites forms of domination such as slavery and a justice that condemns such forms of domination is equally powerful and compelling. I show that there is a way to harmonize both views that is subject to empirical test. -/- First I show that the most widely accepted and influential formulation of liberal justice, John Rawls' Justice as Fairness, in. e.g, A Theory of Justice, cannot avoid the relativistic challenge because it would not be accepted, as a matter of sociological fact, by real people in a divided society once the "veil of Ignorance" is removed and real people step out from the Original Position. To put it differently, different reflective equilibria are inevitable in a divided society. Given the weight that Rawls properly puts on the realizability of a conception of justice and its stability in practice, this is a fatal objection. There can be no divided society that is "well ordered" in Rawls' sense, governed by a shared conception of justice and known to be so governed. -/- I then turn to the most powerful statement of the CLS view, Milton's Fisk's relativistic account in The State and Justice. For Fisk, justice is a compromise between what the dominant groups can compel and what the the subordinate groups will acquiesce to., There is no one such compromise in any given situation, so the account is in that sense relativistic, but more deeply, it is relativistic in that it offers no non-arbitrary, non-question begging way to choose between the official justice of, e.g., a slaveholding society and and the radical justice of the slaves, which has no place for slaveholders as a group or slavery as an institution.All that Fisk can offer is an arbitrary existential choice: I'm with the slaves. (Or the slaveowners.) Most of us would find this disconcerting or even unacceptable. -/- I show that Fisk's general sort of account can be modified to allow for an non-arbitrary choice. Given general facts about human nature, societies based on domination will produce resistance that over the long run will diminish or eliminate various forms of domination. Through a sort of ratchet effect, rights won will be hard if not impossible to reverse. Societies embodying forms of domination can therefore be compared on dimensions of stability: the more domination, the more resistance, and the less stability. Such societies are inferior on the dimension of justice to more emancipatory society on the terms of both kinds of justice, official and radical. -/- This is not question begging because regimes of domination incorporate stability no less than more emancipatory social orders. The choice between official justice embodying domination and radical justice that does not is not arbitrary because it is based on a shared commitment to long term stability. This offers an empirical test of which social orders are more justice, and a prediction that over time, domination will tend to decrease. (shrink)

Frames and framing make one dimension of a decision problem particularly salient. In the simplest case, framesprimeresponses (as in, e.g., the Asian disease paradigm, where the gain frame primes risk-aversion and the loss frame primes risk-seeking). But in more complicated situations frames can function reflectively, by making salient particular reason-giving aspects of a thing, outcome, or action. For Shakespeare's Macbeth, for example, his feudal commitments are salient in one frame, while downplayed in another in favor of his (...) personal ambition. The role of frames in reasoning can give rise torational framing effects. Macbeth can prefer fulfilling his feudal duty to murdering the king, while also preferring bravely taking the throne to fulfilling his feudal duty, knowing full well that bravely taking the throne just is murdering the king. Such patterns ofquasi-cyclicalpreferences can be correct and appropriate from the normative perspective of how one ought to reason. The paper explores three less dramatic types of rational framing effects: (1) Consciously framing and reframing long-term goals and short-term temptations can be important tools for self-control. (2) In the prototypical social interactions modeled by game theory, allowing for rational framing effects solves longstanding problems, such as the equilibrium selection problem and explaining the appeal of non-equilibrium solutions (e.g., the cooperative solution in the Prisoner's Dilemma). (3) Processes for resolving interpersonal conflicts and breaking discursive deadlock, because they involve internalizing multiple and incompatible ways of framing actions and outcomes, in effect create rational framing effects. (shrink)

The decriminalization of surgical and medical abortion in many Australian jurisdictions has led to discussions about the systemic and moral barriers to accessing abortion services. This article reflects on Conscientious Objection (CO), as one of such barriers in abortion services in Australia. Two broad positions are identified in the moral disagreement between a patient’s legal right to abortion and a doctor’s right to conscientiously object to providing such service: (1) pro-conscientious protection and (2) anti-conscientious protection. While each of these positions (...) motivates different courses of action that may independently count as right, a fundamental ethical challenge is resolving the disagreement in ways that both positions are jointly satisfiable. This article argues that (1) and (2) are prima facie flawed as they may perpetuate medical paternalism, psycho-social and moral distress, medical abandonment, moral standing diminution, and reproductive injustice, which considerably impact both patient and physician to varying degrees. This article suggests an Ethic of Solidarity (ES) as an important relational anthropological frame that inspires some compromise in the moral disagreement. When the virtues of solidarity, such as cooperation, sharing, and reciprocity, are applied to the dilemma between respecting a patient’s right or doctor’s professional conscience in abortion service encounters, inclinations toward interchangeable compromises emerge. This article concludes that an ES is worth taking seriously in the CO debate in Australia and beyond. (shrink)

This monograph examines James Clerk Maxwell's contributions to electromagnetism to gain insight into the practice of science by focusing on scientific methodology as applied by scientists. First and foremost, this study is concerned with practices that are reflected in scientific texts and the ways scientists frame their research. The book is therefore about means and not ends.

Much of what passes today as “global(ization) theory” falls within the new transdisciplinary framework of “global studies” (GS). GS constitutes an academic space of tension that gener­ates critical investigations into our age as one shaped by the intensifying forces of globaliza­tion. Indeed, the young field both embraces and exudes the “global imaginary” – a sense of the social whole that frames our age as one shaped by the forces of globalization. Moreover, few GS scholars would object to the proposition that (...) their field is significantly framed by “critical thinking.” But they need to be prepared to respond to a number of questions regard­ing the nature of their critical enterprise. What, exactly, does critical thinking signify in this context and how is it linked to GS? Do globalization scholars favor specific forms of critical thinking? If so, which types have been adopted and for what purposes? Finally, what forms of internal and external criticism have been leveled against GS itself and how have these objections been dealt with? These four questions provide the guiding framework for these reflections on the significance of critical thinking in GS. (shrink)

Exploring reflection -- Writing self : the 1st dialogical movement -- Surfing the reflective spiral : the 2nd dialogical movement -- Framing insights -- The dance with Sophia : the 3rd dialogical movement -- Guiding reflection : the 4th dialogical movement -- Weaving narrative and performance : the 5th & 6th dialogical movements -- The reflective curriculum -- Reflections on touch and the environment -- Reflections on caring -- Life begins at 40 -- Balancing the wind or a (...) lot of hot air -- A reflective model of clinical practice -- Reflective leadership -- Teetering on the edge of chaos -- Ensuring quality (clinical standards and clinical audit) -- Clinical supervision -- Tales of clinical supervision -- Therapeutic journaling with patients -- The bully and the sheep : storyboard -- Reflective prose poems -- Through a glass darkly : the performance turn. (shrink)

This reflective philosophical piece explores the temporal dissonance between human understanding and actionable wisdom, framing it as a fundamental structural tragedy of the human condition. Through a hybrid essay-poetic form, the work examines how moral and cognitive realizations often arrive only after irreversible harm has occurred—whether ecological, social, or personal. It critiques the reactive nature of human learning, the sluggish pace of societal change, and the ethical lag that permits historical atrocities to persist despite eventual condemnation. The text ultimately calls (...) for a radical, anticipatory form of empathy and ethical foresight, urging readers to grieve in advance and act preemptively to prevent future suffering. It is both a lament for what is lost too soon and a desperate plea for timely transformation. (shrink)

Antimicrobial resistance (AMR) is a societal problem which is often linked to agricultural use of antimicrobials in addition to human medicine. This has resulted in the development of policies at the European Union and Member State level to regulate farmers’ antimicrobial use (AMU) practices. Our aim is to understand how AMU, AMR, and related policies are framed within agricultural newspapers in Ireland and how this may have changed over time. A total of 2,019 articles from 2014 to 2024 were analyzed (...) using Matthes and Kohring’s (2008) mixed methods approach. Four frames emerged: 1) Agricultural Community Action Against AMR, 2) Imposition of Legal Action on Antimicrobials, 3) AMU on the Farm, and 4) Addressing the AMR Threat Together. Frames vary in their inclusion of the issue of AMR, related policies, and actors across different levels of the agricultural sector. The different frames reflect the conflicting values, including One Health concerns for animal, human, and/or environmental health as well as economic interests, that drive proposed solutions to AMR. Frame 2 gained prominence from 2020 to 2022 after key EU regulations on AMU were signed. Following these changes, the way the issue was framed shifted and the relationships of farmers to other agricultural actors and their significance within the wider rural community came to the fore of the discussion. These results highlight the impacts that policy changes to farming practices can have on the wider society and the social factors which underly them. (shrink)

Various scholars have remarked that citizenship has evolved from a statist notion to denationalised, post-nationalised, disaggregated, de-territorialised and cosmopolitanised notion of rights [1]. Citizenship is a legal status based on nationality by the nation state. The status accorded by state denotes legal and social rights in society. Citizenship indicates a territorial and bounded notion of rights based on membership. But the post globalisation debates suggest an expansion and decoupling of nationality driven rights to a more holistic understanding of rights-based discourse (...) accommodating the question of noncitizens. The paper seeks to examine the _noncitizen_ as a category to understand whether it can exist outside the binary of citizenship while engaging with the Citizenship Amendment Act, 2019. The paper traces the journey of a noncitizen to a citizen, while attesting citizenship to be a territorialised set of rights within the nation state. [1] Nasreen Chowdhory, Shamna Thacham Poyil, and Meghna Kajla. “The Idea of Protection: Norms and Practice of Refugee Management in India.” _Refugee Watch_ 53 (2019): 36–54. (shrink)

This paper provides a brief comparative overview of the development of the reproductive sciences especially in agriculture in the UK and the US. It begins with the establishment by F. H. A. Marshall in 1910 of the boundaries that framed the reproductive sciences as distinct from genetics and embryology. It then examines how and where the reproductive sciences were taken up in agricultural research settings, focusing on the differential development of US and UK institutions. The reproductive sciences were also pursued (...) in medical and biological settings, and I discuss how the intersections among all three allowed the circulation of both ideas and scientists’ careers. Across the twentieth century, scientific leadership in the reproductive sciences alternated between the UK and US, and these patterns are elucidated. I conclude with thoughts on future research that might emphasize the elaboration of industrialization processes in agriculture and new capacities to transform both reproductive processes and their products—life itself—as biopower comes to be more ambitiously understood as extending across all species. (shrink)

This chapter speculatively addresses the nature and effects of metaphorical views that a mind can intermittently use in thinking about itself and other minds, such as the view of mind as a physical space in which ideas have physical locations. Although such views are subjective, it is argued in this chapter that they are nevertheless part of the real nature of the conscious and unconscious mind. In particular, it is conjectured that if a mind entertains a particular (metaphorical) view at (...) a given time, then this activity could of itself cause that mind to become more similar in the short term to how it is portrayed by the view. Hence, the views are, to an extent, self-fulfilling prophecies. In these ways, metaphorical self-reflection, even when distorting and inaccurate, is speculatively an important aspect of the true nature of mind. The chapter also outlines a theoretical approach and related implemented system (ATT-Meta) that were designed for the understanding of metaphorical discourse but that have principles that could be at the core of metaphorical self-reflection in people or future artificial agents. (shrink)

This study examines the topical frames reflected in articles published about Syrian refugees by German, British and American news websites in 2016. We analyze these for terms associated with Syrian refugees and the themes they address then relate them to those we identified for 2015 and to those indicated by German students in expressing their attitudes towards them. The results show that, despite discrepancies in the occurrence of Syrian refugees’ collocates in our 2016 news corpora, they still reflect, at a (...) lower rate, the themes identified for 2015: humanitarianism, conflict, dehumanization, security, economic burden, political responsibility, and integration. The survey results confirm humanitarianism and integration as particularly prominent themes for our participants, too. While our findings provide further discursive evidence for the variation in refugees’ representations in news discourse and for the influence of media on public opinion, they suggest that this impact may be balanced out by other factors including an audience’s critical reading and thinking skills. (shrink)

This book presents the six Locke Lectures given in Oxford in May and June of 2005. They appear now very nearly as delivered; they argue for two levels of knowledge — the animal and the reflective — each viewed as a distinctive human accomplishment. Sceptics would deny us any such accomplishment, and the account of knowledge here is framed by confrontations with the two sceptics. A lecture on dream scepticism begins the volume, and one on the problem of the criterion (...) ends it. The core positive account of knowledge is presented in the second lecture and developed further in the fifth. These two lectures detail how the account solves the problem of external world scepticism, and the sixth how it solves the problem of the criterion. In the middle lectures, the account is used to illuminate two central issues of epistemology: intuitions and their place in philosophy, in the third; and the nature of epistemic normativity, in the fourth. The lectures aim to present a kind of virtue epistemology in line with a tradition found in Aristotle, Aquinas, Reid, and especially Descartes (though none of these advocates it in all its parts), and to shine its light on varieties of skepticism, on the nature and status of intuitions, and on epistemic normativity. (shrink)

This paper employs Ricoeur’s hermeneutic approach to examine how fundamentalist religious communities shape personal and social identity. His biblical hermeneutics is used to analyze how narrative texts of various genres open a ‘fundamentalist’ world, while also challenging his monolithic emphasis on written texts. I argue that a wider variety of texts as well as rituals and other media must be examined, which all inform and display the fundamentalist world in important ways. Second, I employ his analysis of the formation of (...) identity and action to understand how identity is framed and prescribed by fundamentalist communities for their members. Finally, I draw on Ricoeur’s account of symbolism and move from first to second naïveté to provide an account of how fundamentalist communities respond to modernity and the threat of Enlightenment rationality. I argue that, contra what Ricoeur proposes, earlier mythic language was highly polyphonic and not understood literally. Fundamentalist communities move to more literalist understandings in response to modernity. Thus, while Ricoeur’s hermeneutic approach is richly useful for a philosophical approach to religious fundamentalism, the close examination of this phenomenon enables a broadening of Ricoeur’s work on religion, symbolism and identity. (shrink)

This paper offers a conceptual reflection on oracy within UK higher education, linking contemporary calls for its development to broader debates about the relationship between speech, writing and knowledge. While recent initiatives have drawn attention to the importance of academic talk, oral assessment practices frequently privilege polished, slide-assisted presentations that emphasise performance and product over exploratory reasoning. In response, the paper proposes the initial conceptualisation of an alternative study practice - the ‘oral essay’ - defined as a spontaneous, structured (...) academic monologue delivered without visual aids or pre-written manuscripts. Rather than positioning oracy primarily as communicative competence, the oral essay is framed as a practice of disciplinary reasoning that foregrounds temporality, articulation and thinking-in-action. Drawing on theories of language and philosophical accounts of technological mediation, the paper argues that such a task may reopen space for ‘speech in the making’ that unfolds live instead of being pre-rehearsed. The oral essay is not presented as a replacement for existing assessments; it is envisaged as a pedagogical intervention aimed at rebalancing normative, technological and epistemic pressures shaping contemporary academic speech. (shrink)

This article reconceives Christian freedom as dependence. It diagnoses how modern Protestant semantics, despite relational rhetoric, tend to default to the autonomous subject. It retrieves Luther's paradox ‘lord of all/servant of all’ and reads Bonhoeffer's freedom as responsibility and vicarious representative action in his Ethics as a test case: a Christologically framed ethic that, because it requires judgment and decision, remains vulnerable to subject-centred recoding. Disability theology functions as a hermeneutical correction, relocating freedom within vulnerability, shared agency, and enabling relations. (...) Dogmatically, in the unio hypostatica and communicatio idiomatum, the crucified-and-risen Christ's enduring wounds disclose divine freedom as shared self-commitment. Returning to Bonhoeffer, the article unfolds the imago Dei within an ‘ontology of the Name’, proposing a Christologically grounded, relational anthropology. It finally asks whether the difficulty of thinking beyond autonomy reflects a tacit split between anthropology and soteriology, and explores how a Christological reorientation might reconfigure the field. (shrink)

Through an analysis of personal histories, we reflect on changes in disability discourses in educational contexts since the 1970s. We argue that educational systems are deeply resistant to critical discourse of disability even while espousing social justice principles. We simultaneously recognize the disconnection between disability, education, and the lived experiences of disabled children, and the way in which their experiences are framed. We call for a more integrated discourse between academic theories of disability, professional systems, and children’s lived experiences in (...) order to better care for children and their families, and to address injustice in education systems. (shrink)

Reflective equilibrium has been criticized for various reasons ever since the publication of Rawls’ A Theory of Justice. Recent empirical research into moral decision-making poses new challenges to RE because it questions the reliability of moral intuitions. This research might discredit moral intuitionism in general and RE in particular insofar as it ascribes epistemic value to moral intuitions. These findings suggest, for instance, that moral intuitions vary with cultural background, gender or framing. If it could be shown that all or (...) certain kinds of moral intuitions are unreliable, this would diminish the plausibility of the claim that they provide good reasons to believe in the truth of their content, especially given the growing evidence that professional philosophers are just as biased and susceptible to distorting factors as lay people. In this paper I critically discuss three recent defenses of RE against this unreliable intuitions objection. Two of these defenses argue that the UIO misses its target, because RE does not depend on intuitions, or because the relevant considered judgments in RE are not intuitions. The third defense grants that RE depends on intuitions and that some Rawlsian considered judgments are intuitions. But it argues that the notion of considered judgments can be revised, and that wide reflective equilibrium has the means to adopt the criticism because it can use information about unreliable intuitions and exclude those from further consideration. I argue that the first two defenses do not succeed. The third defense is the most promising one. However, I argue that this defense also fails. In this defense, RE is not a distinctive moral epistemic theory: different versions of RE would be conceivable, all of which are deeply problematic. I conclude with a discussion of the broader philosophical implications of the UIO, specifically whether or not accepting the UIO would warrant skepticism regarding moral knowledge. (shrink)

In this essay, I reflect on the contradictions that arise from a personal experience of conflict with my father and the clash of traditional Filipino gender norms in the context of the practice of name changes within the institution of marriage and intersecting feminist critiques of patriarchy. My understanding of the Tagalog amor propio is self-love or self-pride within Filipino culture and signifies one's authority, place, and meaning in the community. As a concept of authority, amor propio encourages practices of (...) respect toward the authority figure. In the context of the home, amor propio is attributed to the father, and members of the family ought to respect his amor propio. This essay examines my own conflicted relationship with my father and my attempts to navigate the complex terrain of amor propio, as a Filipina, feminist/peminist, dutiful daughter. Filipino immigrant families face distinct challenges within family life owing to globalization, colonialism, and racism, so I find Jane Addams's social ethics of filial relations helpful in framing the tension between individual and social claims within the specific cultural values expected of Filipina women as dutiful daughters. Addams's feminist social sensibilities in her work at Hull House were attuned to the plight of daughters and the conflicting claims of the family emergent within the crowded immigrant neighborhoods in Chicago. She was able to articulate and sympathetically understand the generational divide within immigrant families at Hull House and sought to bridge these differences within the context of the family. I reflect on her work in my own experience as a dutiful Filipina daughter. (shrink)

The research explores the specificity of philosophical reception in Latin America by examining the case of G.W.F. Hegel’s reception in Argentina, which we consider representative of other reception studies in the region. Through this analysis, we aim to address the challenges associated with investigating reception, which reveal the limitations of this concept when applied methodologically in the philosophical domain. We argue that philosophical reception studies cannot abandon the critical pretension inherent to all rigorous philosophical work. To this end, we first (...) outline the main difficulties related to studying Hegel’s reception in Argentina. Second, we present a brief history of this reception based on our research in the field of Hegelian studies. Third, we address the problem of archive construction. Fourth, we consider the disciplinary framing of such research. Ultimately, we aim to define the philosophical boundaries of the concept of reception. (shrink)

Life / Afterlife: Revolution and Reflection in the Ancient Greek Underworld from Homer to Lucian explores the mechanics, function, and impact of ancient Greek Underworld scenes, a unique and ancient form of embedded storytelling appearing across time and genres. This book approaches Underworld scenes as a special register of language that acts as a narrative space outside of chronological time to reflect on important themes and issues in a frame narrative. This book argues that Underworld scenes use hypertextual (...) poetics to embed authorial commentary by creating networks of texts that act as para-narratives, which provide additional information to engage audiences in the interpretative process of a given work. Life / Afterlife traces the development, evolution, and application of Underworld scenes through the works of such authors as Homer, Hesiod, Pindar, Aeschylus, Aristophanes, Plato, Vergil, and Lucian to show how each used afterlife depictions featuring mythic and historical figures as commentaries to communicate a call to action for their audiences in response to cultural, religious, and political changes in their worlds. Using the network of Underworld scenes, authors could reinforce and challenge traditional religious and cultural beliefs and practices by presenting the long-term, cosmic effect of actions in life on an individual’s postdeath experience beyond the grave. From ancient to modern times, Underworld scenes have helped authors and audiences define the essential qualities of a “good life” for different social, political, and religious groups and their societies. (shrink)

In this paper, we reflect on the COVID-19 pandemic based on medical philosophy. A critical examination of the Corona crisis uncovers that in order to understand and explain the unpreparedness of the health systems, we need a new conceptual framework. This helps us to look at this phenomenon in a new way, address new problems, and come up with creative solutions. Our proposal is that “health lag” is a concept that could help frame and explain this unpreparedness and unreadiness. (...) The term “health lag” refers to the failure of health systems to keep up with clinical medicine. In other words, health issues in most situations fall behind clinical medicine, leading to social, cultural, and economic problems. In the first step to define health lag, we have to explain the distinction between clinical medicine and health and address the role of individual health, public health, and epidemic in this dichotomy. Thereafter, the reasons behind health lag will be analyzed in three levels: theoretical, practical, and institutional. In the third step, we will point out the most important consequences of health lag: the medicalization of health, the inconsistency of biopolitics, inadequate ethical frameworks, and public sphere vulnerabilities. Finally, we try to come up with a set of recommendations based on this philosophical-conceptual analysis. (shrink)

Since the 1970s and more rigorously since the 1990s, many countries have regulated data protection and privacy laws in order to ensure the safety and privacy of personal data. First, a comparison is made of different acts regarding genetic information that are in force in the EU, the USA, and China. In Turkey, changes were adopted only recently following intense debates. This study aims to explore the experts’ opinions on the regulations of the health information systems, data security, privacy, and (...) confidentiality in Turkey, with a particular focus on genetic data, which is more sensitive than other health data as it is a permanent identifier that is inherited to next of kin and shared with other family members. Two focus groups with 18 experts and stakeholders were conducted, discussing topics such as central data collection, legalized data sharing, and the management of genetic information in health information systems. The article concludes that the new Turkish personal data protection law is problematic as the frame of collectible data is wide-ranging, and the exceptions are extensive. Specific laws or articles dedicated to genetic data that also overlook the dimension of discrimination based on genetic differences in Turkey should be taken into consideration. In broader terms, it is intended to put up for discussion that in addition to ethical aspects, economic aspects and legal aspects of health should be included in the discussion to be carried out within the framework of socio-political analyses with culture-specific approaches and cross-culture boundaries simultaneously. (shrink)

We introduce a new axiom scheme for constructive set theory, the Relation Reflection Scheme. Each instance of this scheme is a theorem of the classical set theory ZF. In the constructive set theory CZF–, when the axiom scheme is combined with the axiom of Dependent Choices, the result is equivalent to the scheme of Relative Dependent Choices. In contrast to RDC, the scheme RRS is preserved in Heyting-valued models of CZF– using set-generated frames. We give an application of the (...) scheme to coinductive definitions of classes. (shrink)

Abstract:Bourdieu developed his theory of cultural capital, in part, to help explain why school achievement for students from lower income families is persistently below that of their wealthier peers. His theory has been applied and extended throughout the world, especially in capitalist countries where economic disparities prevail. Although it risks reifying common-sense assumptions that privilege the cultural values and practices of the affluent, the theory of cultural capital applied to music education provides a means to critique efforts in school music (...) intended to elevate or broaden the musical tastes of the poor and working classes. Rather than freeing students from “cycles of poverty,” music education efforts aimed at cultural refinement can have the opposite effect of leveraging distinctions between classes to further the reproduction of inequality. The argument is made in this essay that a robust framing of Bourdieu’s concept of habitus can serve as a corrective by highlighting the arbitrariness of cultural capital and supporting a more relativist view of culture. (shrink)

The magical number three has provided the template for this comparative study of Freudian psycho-analysis and Husserlian phenomenology. "Three" should be considered the number of dialectics; the method in the study to let three distinct thematisations succeed each other should find its legitimation in dialectics. The relationship between psycho-analysis and phenomenology as that between two dialectic theories might well call for a dialectic interpretation. It should be difficult from a straightforward and unambiguous interpretation to give full credit to the rich (...) and equivocal meaning of psycho-analysis and phenomenology. I hope to have shown in the presentation above, that it is possible by accentuating different sides of the two scientific disciplines to reach different conclusions regarding their relationship. For a full account of this relationship these different conclusions should be placed together and viewed in their internal coherence as a dialectical unity. Thus none of the three sections of the text should be considered apart from the others. In the first section of the paper, the first thematisation, I tried to spell out the discrepancies between Freud and Husserl as clearly as possible. The point of departure here was the Freudian notion of the "psychical apparatus," and Husserl's doctrine of "intentional consciousness." The models built around these central notions can be shown to have a paradigmatic meaning for the development of Freud's and Husserl's psychological projects. Conceiving the subject as psychical apparatus, Freud thought it possible to make psychology a natural science. The subject could be treated like a mechanical apparatus, that is a machine admitting the general laws of motion. - In contrast, Husserl thought psychology should depart from natural science in its scientific selfunderstanding, and join the humanities instead. Psychology's departure from natural science, Husserl found legitimized in the subject's essential character of intentional consciousness. According to Husserl, man as a conscious being could not be reduced to a thing in the natural world. On the contrary, the aprioric basis for the world should be found in intentional consciousness, which constitutes the "world" as a meaningful coherence related to the subject. Freud's and Husserl's conceptions of psychology were traced to historical roots in respectively positivism, naturalism and mechanical materialism on the one hand, and rationalism, humanism and idealism on the other. In this first interpretation the relationship between psycho-analysis and phenomenology seemed to be antithetical, the two theoretical projects representing opposite poles with regard to cartesian dualism. Although in some ways caricaturing the theories in this one-sided interpretation, I tried to show, that such interpretation is possible with bases in the texts of Freud and Husserl. The decided one-sidedness of the first thematisation should, however, be balanced by the competing interpretation in the second section of the paper. In the second thematisation, I tried to show, that both psycho-analysis and phenomenology in their concrete psychological projects went beyond their points of departure. Although Freud as a scientist of the 19th century naturally found his theoretical language in the successful natural sciences, from which his scientific career started, he decisively broke with this frame of reference in his descriptions of the pathological problems from his clinical praxis. In contrast to the abstract metapsychology of the psychical apparatus, Freud in his clinical psychology departed from mechanism in his attempts to interpret the meaning of the patient's neurotic symptom. The clinical attitude of Freud might resemble phenomenologists' openness towards the meaning of the phenomena, and the case-histories of Freud often read like clinical analyses stemming from existential- phenomenological psychiatrists. - Correspondingly, although Husserl started from the tradition of German philosophy of consciousness, also he can be seen to go beyond the premises of his wellsprings. Starting with a notion of intentionality as consciousness's active positing meaningful objects, Husserl later was led to consider a deeper level of intentionality, a "functioning intentionality," that would situate the subject in a "world" prior to any thematic perceptual act. With the notion of functional intentionality and its further development in Merleau-Ponty's philosophy of the "body-subject," phenomenology seems to have come close to the Freudian doctrine of the unconscious. From this second interpretation it seemed to follow, that a meeting between psycho-analysis and phenomenology should be possible, by cutting off the mechanistic parts from psychoanalysis and the idealistic parts from phenomenology. The hindrance for such meeting should apparently be found in the divergent theoretical prejudices stemming from the ideological climates in which the theories were hatched. None of these two apparently contradictory interpretations, that of the first and second thematisation, should, however, rule out the other. To the question which interpretation is the right one, we should answer "both... and," or perhaps better "Neither... nor." Freud and Husserl in fact held contradictory views in their explicit scientific self-understanding. On the other hand, much of the controversy was caused by theoretical prejudices not essential to the central enterprise of psycho-analysis and phenomenology. And yet, the theoretical work of Freud and Husserl should be considered in its entirety, not omitting parts that do not fit the interpretative context. Freud's mechanistic theories must be read in connection with his clinical/phenomenological psychology, Husserl's doctrine of transcendental consciousness together with his concrete analyses of the world and the body. Freud sticked to his mechanistic metaphors throughout his life, not just because mechanic materialism was his scientific point of departure, but also because he found the models of the psychical apparatus useful to picture the subject-matter of psycho-analysis, the unconscious as it is discovered by the analytic method. Correspondingly, Husserl found in transcendental idealism a metaphysical horizon apparently suited for his main theoretical project, to un-cover by phenomenological reflexion man in his free and conscious being. In this way Freud's materialism and Husserl's idealism might find their limited justification, not in the absolutistic sense set forth in the first section, but in relation to their weighting different aspects of the subject/object dialectic of man. This point of view I tried to explicate in the third section of this paper. In the subject/object dialectic Freud seems to underline man's existence as object, his being ruled by the mechanic, the irrational, the infantile, the unconscious. In contrast, Husserl underlines man's existence as subject, his free and conscious openness towards the world and the future. This difference I characterized with the notions of Ricoeur as respectively an "archeology" and a "teleology" of the subject. And yet the difference between Freud and Husserl is that of a weighting different sides of the subject/object dialectic, not of an exclusive thematisation of man as either subject or object. Freudian archaeology is supplemented by an implicit teleology, Husserlian teleology by an implicit archeology. On the background of such interpretation the relationship between psycho-analysis and phenomenology should be seen neither as the polarity of the first thematisation, nor as the synthesis of the second. Psycho-analysis and phenomenology both contradict and imply each other in a relationship that should be termed dialectical. With this third interpretation the paper ended. At last I noted that the problems raised by the controversy on the subject/object dialectic of man should not easily be solved. Instead, the question "what is man" should have to be answered continuously in a concrete historical reflextion or dialogue. Yet I think it safe to conclude, that any psychological consideration has to take into consideration, both man's archeological and his teleological features, thus not allowing the one perspective completely to rule out the other. (shrink)

It is not specified in Mark's Gospel where the ascension of Jesus takes place, although the last location specified is Jerusalem. Nor are we given a time frame for how long after the resurrection it occurred. In Matthew we also have no time frame, but the ascension is located in the north, in Galilee. In the second half of Luke we are told that the ascension took place forty days after the resurrection, and in the first half we (...) are told that it took place at Bethany, a small village just outside of Jerusalem. In the last words Jesus speaks to his followers he connects his ascension back to his death and resurrection. He also connects the mission of the church, in bringing the message of forgiveness to the world and the giving of the Spirit at Pentecost, to his death and resurrection. (shrink)

This chapter explores the aesthetic and technical dimensions of prehistoric pottery shaping, focusing on methods, principles, and enduring qualities that harmonized functionality and artistry. It details diverse shaping techniques—such as functional design, imitation of natural forms (gourds, fruits), geometric innovation, and composite construction—highlighting their role in creating utilitarian yet visually compelling artifacts. Key principles like the balance of opposition (curve vs. plane), temporal significance in spatial design, and the fusion of craftsmanship with cultural symbolism are analyzed through examples like the (...) Longshan culture’s egg-shell cups and Majiayao’s dynamic patterns. The chapter also underscores socio-cultural implications, including the stratification of pottery use (delicate vessels for elites, utilitarian items for commoners) and the integration of pottery in rituals, reflecting its dual role as a functional tool and a medium of spiritual expression. Ultimately, prehistoric pottery is framed as a synthesis of science, art, and societal values, embodying classical qualities that persist in ceramic traditions. (shrink)

Purpose At times, a traditional minority group that opposes a change in the patriarchal structure is violent toward women who wish to adopt modern lifestyles. This study aims to examine online comments regarding a shooting at a café in an Arab-Bedouin city in Israel, where women were employed as servers. The event was framed in Israeli media as an act of backlash by young men, who call themselves “The Modesty Guard.” Design/methodology/approach In this qualitative study, the authors collected 916 online (...) comments that were published on five main online news sites. A thematic and rhetorical analysis of online comments was conducted. Findings The findings uncovered five main themes: the expression of support for Bedouin women; ideas for dealing with the Modesty Guard; blaming Bedouin tradition for the shooting; comparison of the violent behavior to a parallel phenomenon among Charedim; and criticism of the lack of treatment by Israeli security forces. The responses reflected a supportive stance toward Arab-Bedouin women, who were open to progress. Conflict discourse, however, expressed alienation and increased social-national schism between the Jewish majority and Arab-Bedouin minority groups in Israel. Originality/value This study sheds light on the backlash phenomenon in Negev Bedouin society. Moreover, it exposes the lack of significant supportive actions and a lack of understanding of the deep processes unfolding in this traditional society. (shrink)

During the last few years two major volumes have been published, both greatly revised versions of earlier Gifford Lectures: Charles Taylor’s A Secular Age ( 2007 ) and Raimon Panikkar’s The Rhythm of Being ( 2010 ). The two volumes are similar in some respects and very dissimilar in others. Both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. The two authors differ, however, both in the (...) details of their diagnosis and in their proposed remedies. Taylor views the modern age—styled as “secular age”—as marked by a slide into secular agnosticism, into “exclusive humanism”, and above all into an “immanent frame” excluding theistic “transcendence”. Although sharing the concern about “loss of meaning”, Panikkar does not find its source in the abandonment of (mono)theistic transcendence; on the contrary, both radical transcendence and agnostic immanence are responsible for the deficit of genuine faith. For him, recovery of faith requires an acknowledgment of our being in the world, as part of the “rhythm of being” happening in a holistic or “cosmotheandric” mode. In classical Indian terminology, while Taylor’s emphasis on the transcendence-immanence tension reflects ultimately a dualistic perspective (dvaita), Panikkar’s holistic notion of the rhythm of being captures the core of Advaita Vendanta. (shrink)

Mathematical structuralism is deeply connected with Hilbert and Bernays’s proof theory and its programmatic aim to ensure the consistency of all of mathematics. That aim was to be reached on the basis of finitist mathematics. Gödel’s second incompleteness theorem forced a step from _absolute finitist_ to _relative constructivist_ proof-theoretic reductions. This mathematical step was accompanied by philosophical arguments for the special nature of the grounding constructivist frameworks. Against that background, this chapter examines Bernays’s reflections on proof-theoretic reductions of _mathematical structures_ (...) to _methodological frames_ via _projections_. However, these reflections are focused on narrowly arithmetic features of frames. Drawing on broadened meta-mathematical experience, this chapter proposes a more general characterization of frames that has ontological and epistemological significance. The characterization is given in terms of _accessibility_: domains of objects are accessible if their elements are inductively generated, and principles for such domains are accessible if they are grounded in our understanding of the generating processes. (shrink)