Jan Bengtsson

This chapter presents a broader picture of the whole of the worldview that results from the themes introduced in earlier chapters: reality is conceived as a system of related personalities, of God and finite persons, the dynamic principle and living content of which is determined, more or less, by the reciprocity of the I-Thou-relation. The view of the society of persons is also shown to have consequences for the understanding of the moral order as personal and impersonal ethics are distinguished, and, with a terminological shift in the later personalists, for the questions of the relation of ‘values’ to the person.

One of the major challenges facing agricultural and food systems today is the loss of agrobiodiversity. Considering the current impasse of preventing the worldwide loss of crop diversity, this paper highlights the possibility for a radical reorientation of current legal seed frameworks that could provide more space for alternative seed systems to evolve which centre on norms that support on-farm agrobiodiversity. Understanding the underlying norms that shape seed commons are important, since norms both delimit and contribute to what ultimately will constitute the seeds and who will ultimately have access to the seeds and thus to the extent to which agrobiodiversity is upheld and supported. This paper applies a commoning approach to explore the underpinning norms of a Swedish seed commons initiative and discusses the potential for furthering agrobiodiversity in the context of wider legal and authoritative discourses on seed enclosure. The paper shows how the seed commoning system is shaped and protected by a particular set of farming norms, which allows for sharing seeds among those who adhere to the norms but excludes those who will not. The paper further illustrates how farmers have been able to navigate fragile legal and economic pathways to collectively organize around landrace seeds, which function as an epistemic farming community, that maintain landraces from the past and shape new landraces for the present, adapted to diverse agro-ecological environments for low-input agriculture. The paper reveals how the ascribed norms to the seed commons in combination with the current seed laws set a certain limit to the extent to which agrobiodiversity is upheld and supported and discusses why prescriptions of “getting institutions right” for seed governance are difficult at best, when considering the shifting socio-nature of seeds. To further increase agrobiodiversity, the paper suggests future seed laws are redirected to the sustenance of a proliferation of protected seed commoning systems that can supply locally adapted plant material for diverse groups of farmers and farming systems.

As a philosopher rather than a historian, Phillip Ferreira tends naturally, in his article in this issue of The Pluralist, "On the Imperviousness of Persons," as in his first one on The Worldview of Personalism, to place the emphasis quite as much on the general philosophical issues as on the specific historical interpretation of Pringle-Pattison. But this emphasis was from the beginning invited by my own assessment of Pringle-Pattison. I will continue here to answer Ferreira to a considerable extent in its terms, but, as a historian rather than a philosopher, I will try to use arguments which, based on my historical knowledge of them, I think would have been those of Pringle-Pattison and the other personal..

Collecting papers read at a conference with the same title at Harris Manchester College, Oxford, in 1997, the present volume bears eloquent witness to the growing interest in idealistic philosophy. In his introduction, the editor, Bill Mander, provides historical sketches of the idealists covered, but the historical scholarship signalled by the title is interwoven throughout with — mostly idealist — philosophizing in the present. Staying short for the most part of broader historical perspectives, some papers highlight important aspects of the intellectual context in which idealism, as reconsidered today, necessarily finds itself, and point to its possible contributions, while others continue an idealistic discourse very much on its own terms. Properly enough in the idealistic context however, most of the contributors seem to be aware that history and present philosophizing cannot be wholly separated. If they do not directly address it, most contributions at least illustrate abundantly what is presently, and what was during the historical period covered, taking place on the modern scene as set by broader and deeper cultural forces, the proper understanding of which, as will soon become clear, I think in some cases holds a key to the assessment of important aspects of their subject-matter. Mention will be made of all papers, but since in-depth analyses of each are here impossible, while being in this case at the same time desirable, I choose to discuss about one third of the contributions in greater detail.

This paper outlines the history of the lifeworld tradition since its initiation in the Nordic countries during the 1980s at the University of Gothenburg in Sweden.In this presentation, the tradition of the lifeworld approach focuses mainly on doctoral theses within the tradition although it should be noted that publications in the tradition are not limited to only these kinds of writings. Many lifeworld researchers have published extensively in books and journals as well as other forums, and have been enormously successful in the academic world.Although the lifeworld approach largely had its origins in philosophy and education at the University of Gothenburg, it has rapidly spread to other disciplines and universities as well as other countries, even beyond the Nordic regions. The lifeworld approach has seen considerable growth in Europe as well as internationally as it continues to attract proponents and researchers from a broad spectrum of human and social science scholars.

This article is intended as a brief introduction to the lifeworld approach to empirical research in education. One decisive feature of this approach is the inclusion of an explicit discussion of its ontological assumptions in the research design. This does not yet belong to the routines of empirical research in education. Some methodological consequences of taking the lifeworld ontology as a ground for empirical research are discussed as well as the importance of creativity in the choice of method for particular projects. In this way, the lifeworld approach has its own particular perspective in phenomenological, empirical research in education. The article concludes with a description of an empirical study based on the lifeworld approach in order to illuminate the possibilities for empirical research in education as well as the significance of this approach for education.

This paper outlines the history of the lifeworld tradition since its initiation in the Nordic countries during the 1980s at the University of Gothenburg in Sweden.In this presentation, the tradition of the lifeworld approach focuses mainly on doctoral theses within the tradition although it should be noted that publications in the tradition are not limited to only these kinds of writings. Many lifeworld researchers have published extensively in books and journals as well as other forums, and have been enormously successful in the academic world.Although the lifeworld approach largely had its origins in philosophy and education at the University of Gothenburg, it has rapidly spread to other disciplines and universities as well as other countries, even beyond the Nordic regions. The lifeworld approach has seen considerable growth in Europe as well as internationally as it continues to attract proponents and researchers from a broad spectrum of human and social science scholars.

Personalism is understood today as the name of an important current in twentieth-century thought which, inspired by the Christian and humanistic traditions of the West, has sought to deepen our understanding of the meaning and value of human personhood. Opposing both individualism and collectivism, personalism has stressed the uniqueness of each person, the meaning and value of interpersonal relations, and the unity that holds persons together and is, ultimately, also personal in itself: the person of God. Personalism's insights into the nature of personhood have broad implications for our view of ethics, politics, education, and religion. The history of personalism has, however, been poorly understood. Jan Olof Bengtsson shows that personalism began as early as the eighteenth century and was a central, international current of thought throughout the nineteenth century - that it was, in fact, more characteristic of the nineteenth century than of the twentieth.