A reflection on different volunteer work

I like to ask them what organizations they volunteer for and why.

A reflection on different volunteer work

BENEFITS OF TEEN & UNDER 18 VOLUNTEER ABROAD PROGRAMS AND HIGH SCHOOL EXCHANGES Introduce multi-genre writing in the context of community service.

Some Commentaries and Collections of Essays 1. He completed his philosophy education at the Ecole Normale Superieure inand rather rapidly became one of the foremost French philosophers of the period during, and immediately following World War II, where he also served in the infantry.

As well as being Chair of child psychology at Sorbonne inhe was the youngest ever Chair of philosophy at the College de France when he was awarded this position in He continued to fulfill this role until his untimely death inand was also a major contributor for the influential political, literary, and philosophical magazine that was Les Temps Modernes.

While he repeatedly refused to be explicitly named as an editor alongside his friend and compatriot Jean-Paul Sartre, he was at least as important behind the scenes.

A reflection on different volunteer work

Along with Sartre, he has frequently been associated with the philosophical movement existentialism, though he never propounded quite the same extreme accounts of freedom, anguished responsibility, and conflicting relations with others, for which existentialism became both famous and notorious.

Indeed, he spent much of his career contesting and reformulating many of Sartre's positions, including a sustained critique of what he saw as Sartre's dualist and Cartesian ontology.

He also came to disagree with Sartre's rather hard-line Marxism, and this was undoubtedly a major factor in what was eventually a rather acrimonious ending to their friendship.

For Merleau-Ponty's assessment of their differences see Adventures of the Dialectic, but for Sartre's version of events, see Situations. While he died before completing his final opus that sought to completely reorient philosophy and ontology The Visible and the Invisiblehis work retains an importance to contemporary European philosophy.

Having been one of the first to bring structuralism and the linguistic emphasis of thinkers like Saussure into a relationship with phenomenology, his influence is still considerable, and an increasing amount of scholarship is being devoted to his works. His philosophy was heavily influenced by the work of Husserl, and his own particular brand of phenomenology was preoccupied with refuting what he saw as the twin tendencies of Western philosophy; those being empiricism, and what he termed intellectualism, but which is more commonly referred to as idealism.

He sought to rearticulate the relationship between subject and object, self and world, among various other dualisms, and his early and middle work did so primarily through an account of the lived and existential body see The Phenomenology of Perception.

He argued that the significance of the body, or the body-subject as he sometimes referred to it, is too often underestimated by the philosophical tradition which has a tendency to consider the body simply as an object that a transcendent mind orders to perform varying functions.

In this respect, his work was heavily based upon accounts of perception, and tended towards emphasizing an embodied inherence in the world that is more fundamental than our reflective capacities, though he also claims that perception is itself intrinsically cognitive.

His work is often associated with the idea of the 'primacy of perception', though rather than rejecting scientific and analytic ways of knowing the world, Merleau-Ponty simply wanted to argue that such knowledge is always derivative in relation to the more practical exigencies of the body's exposure to the world.

Early Philosophy When asked whether he was contemplating retirement on account of illness and the ravages of advancing age, Pope John Paul II confirmed that he was, and bemoaned the fact that his body was no longer a docile instrument, but a cage.

Although it is difficult to deny that a docile body that can be used instrumentally might be preferable to its decaying alternative--a body that prevents us acting as we might wish to--both positions are united by a very literal adherence to the mind-body duality, and the subordination of one term of that duality; the body.

Of course, such a dualistic way of thinking, and the denunciation of the body that it usually entails, is certainly not restricted to religious traditions. This denigration of embodiment governs most metaphysical thought, and perhaps even most philosophical thought, until at least Nietzsche.

Even Heidegger's philosophy has been accused of deferring the question of the body, and a non-dualistic exploration of our embodied experience seems to be a project of some importance, and it is one that preoccupied Maurice Merleau-Ponty throughout his entire career.

While a major figure in French phenomenology, Merleau-Ponty, at least until relatively recently, has rarely been accorded the amount of attention of many of his compatriots.

In my opinion, this has been a considerable oversight, as it is doubtful that any other philosopher, phenomenologist or otherwise, has ever paid such sustained attention to the significance of the body in relation to the self, to the world, and to others.

There is no relation or aspect of his phenomenology which does not implicate the body, or what he terms the body-subject which is later considered in terms of his more general notion of the fleshand significantly, his descriptions allow us to reconceive the problem of embodiment in terms of the body's practical capacity to act, rather than in terms of any essential trait.

In the Phenomenology of Perception, which is arguably his major work, Merleau-Ponty sets about exposing the problematic nature of traditional philosophical dichotomies and, in particular, that apparently age-old dualism involving the mind and the body. It is no accident that consideration of this dualism plays such an important role in all of his work, since the constitution of the body as an 'object' is also a pivotal moment in the construction of the idea of an objective world which exists 'out there' PP Once this conception of the body is problematized, so too, according to Merleau-Ponty, is the whole idea of an outside world that is entirely distinguishable from the thinking subject.

Merleau-Ponty criticizes the tendency of philosophy to fall within two main categories, neither of which is capable of shedding much light on the problems that it seeks to address. He is equally critical of the rationalist, Cartesian accounts of humanity, as well as the more empirical and behavioristic attempts to designate the human condition.

Rationalism is problematic because it ignores our situation, and consequently the contingent nature of thought, when it makes the world, or at least meaning, the immanent property of the reflecting mind.

One quote from Descartes is illustrative of this type of attitude:Reflective practice is the ability to reflect on one's actions so as to engage in a process of continuous learning.

According to one definition it involves "paying critical attention to the practical values and theories which inform everyday actions, by examining practice reflectively and reflexively.

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John Locke (—) John Locke was among the most famous philosophers and political theorists of the 17 th century. He is often regarded as the founder of a school of thought known as British Empiricism, and he made foundational contributions to modern theories of limited, liberal government.

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Reflective practice - Wikipedia