OPEN-MINDEDNESS

Abstract: Open-mindedness is typically at the top of any list of the intellectual or "epistemic" virtues. Yet, providing an account that simultaneously explains why open-mindedness is an epistemically valuable trait to have and how such a trait is compatible with full-blooded belief turns out to be a challenge. Building on the work of William Hare and Jonathan Adler, I defend a view of open-mindedness that meets this challenge. On this view, open-mindedness is primarily an attitude toward oneself as a believer, rather than toward any particular belief. To be open-minded is to be aware of one's fallibility as a believer, and to acknowledge the possibility that anytime one believes something, one could be wrong. In order to see that such an attitude is epistemically valuable even to an already virtuous agent, some details of the skills and habits of the open-minded agent are elucidated.     

Science and its applications: INSERM reflections

The history of science must be introduced onto the curriculum, scientific culture must be developed if the young are to receive a global, healthy understanding of science and technology.

The experiment pioneered by INSERM clubs is, from this point of view, exemplary.     

Indigenous Healing Practices in Malawi

One of the most important areas of African culture in which the significant presence of traditional beliefs can be seen is through sickness and healing. In many traditional cultures, illness is thought to be caused by psychological conflicts or disturbed social relations that create a disequilibrium expressed in the form of physical or mental problems. In Malawi, traditional healing has been practised for centuries even before colonialisation. It is said that about 80 per cent of the population utilise traditional healers and medicine for their health needs. This paper sets out several of the issues and controversies that surround traditional healing and medicine in Malawi. An overview of the traditional Malawian theory of illness, the diversity of healing practices for somatic and psychosocial disorders, the socio-cultural context of healing and cultural interpretations of disease and intervention are provided. The problem of efficacy and scientific validation of traditional medicine is discussed.     

The Point of Scientificity,the Fall of the Epistemological Dominos,and the End of the Field of Educational Administration

The point of scientificity, or pos,represents a place in history whereeducational administration was founded as ascience. A pos creates a field of memoryand a field of studies. A pos isepistemologically sustained in its claim forscientific status by a line of demarcation orlod. A lod is supported by truthclaims based on various forms ofcorrespondence. As these forms have beeninterrogated and abandoned, correspondence hasgiven way to coherentism and finally to testsof falsification. As falsification has shownto contain serious flaws when compared to theactual history of scientific discoveries, theentire project of a distinct and unitaryfield known as educational administration isseriously cast into doubt. Contemporaryexaminations in educational administrationdiscourse show that even when the lod hasbeen undermined by epistemological shifts, theinitial pos has remained to supportclaims regarding the project of a ``science ofleadership.' The analysis contained in thisarticle show, however, that when claims of thelod are demonstrably unsustainable, theinitial pos must be similarly abandoned. With that collapse the concept of a fieldis likewise effaced. The epistemologicalalternative is to envision fields ofstudy which do not require a lod, excepton a longitudinal basis to ascertain whether aresearch program shaped and sustained by it isprogressive or regressive. In short, there areno aprori meta-criteria to separate sciencefrom non-science in educationaladministration.