Cette thèse a pour objectif de donner une représentation du fonctionnement de la communication dans les discussions à visée philosophique (enregistrées à l’école primaire et au collège). Plus particulièrement, il s’agit d’étudier la dimension intersubjective de la communication et de la construction du sens au sein de ces pratiques ainsi que la façon dont l’interaction se co-construit. Selon nous, la reconnaissance de l’importance de l’interlocuteur dans l’énonciation est indispensable pour saisir la véritable nature de la communication. Ainsi, en partant d’une approche interactionniste et socio-constructiviste, la construction du sens est envisagée comme un processus dynamique et comme une action commune aux locuteur et interlocuteur(s). Les bénéfices des pratiques philosophiques avec les enfants sont reconnus. L’analyse des interactions menée sur corpus montre que la discussion à visée philosophique est un terrain propice à la construction collective du discours, du sens et de la conceptualisation. Nous nous intéressons aux mécanismes de cette construction collective réalisée par les enfants et au rôle de l’animateur dans cette construction. Nous étudions particulièrement les phénomènes de reprise et un phénomène linguistique figurant parmi les processus d’orientation de l’attention permettant de guider l’interprétation et la compréhension des interlocuteurs : la dislocation à gauche du sujet. L’observation des données permet de contribuer à définir les fonctions pragmatiques de ces phénomènes ainsi que les différents buts communicatifs associés à leur emploi par les enfants et par l’animateur lors des discussions à visée philosophique / This thesis investigates meaning construction during philosophical discussions that took place at both a French first and middle school. More precisely, it studies the intersubjective dimension of communication and the construction of meaning in these practices. At the same time, it examines the ways in which the interaction is co-constructed. We believe that recognising the interlocutor’s importance in the utterance act is essential in order to understand the true nature of the communication. Employing interactionist and socio-constructivist approaches, the construction of meaning is considered as a dynamic process and as a joint action between the speaker and interlocutor(s).The benefits of conducting philosophical discussions of this type with children have previously been recognised in the literature. The analysis of interactional corpora shows that philosophical discussion is a favourable environment for the collective construction of speech, meaning and conceptualization. This doctoral study considers the mechanisms of this collective construction conducted by children and the role of the facilitator within this process. In this way, the thesis examines different phenomena like the repetition/reformulation and the left-dislocation of the subject. This linguistic phenomenon forms part of the attention orientation process and guides collective interpretation and understanding. Data analysis allows the thesis to contribute to define the pragmatic functions of the studied phenomena and the different communication purposes associated with their use by children and by the facilitator during philosophical discussions.

Philosophiae Doctor - PhD / This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based; similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility. Ultimately, the research question is answered affirmatively and conditionally: yes, according to the literature of both traditions, similarities sufficiently leverage differences, but socio-linguistic barriers may obstruct meaningful mutual transformation. Chapter eight concludes with a brief exploration of ecclesial and social implications. / South Africa

Does Yahweh exist? What is the ontological status of Yahweh-as-depicted in the Old Testament texts? Is the deity merely a character of fiction or does He also exist in extra-textual reality? According to the viewpoint of the devil’s advocate whose perspective on the issue is articulated in this thesis, the answer to the question is simply, no – Yahweh does not exist. He may seem real to those who believe in him and in the world of the text but he has no extra-textual and extra-psychical counterpart. To prove such a controversial claim, the philosophy of religion has been utilised as auxiliary discipline within Old Testament studies in the form of philosophicalcritical analysis (philosophical criticism / philosophy of Old Testament religion). A devil’s advocate's case against realism in Old Testament theology has been reconstructed in the form of seven arguments against the existence of Yahweh. According to the argument from theological pluralism, one element of the depiction of Yahweh in the text that is rather suspicious is the fact that Yahweh is characterised in ways that blatantly contradict each other. Both synchronic and diachronic perspectives on the theological contradictions suggest that there is no coherent biblical view of what Yahweh is actually like, what his will is and what he supposedly did. This deconstructs realism since the same actually existing entity cannot have discrepant attributes, hold mutually exclusive moral beliefs and have a history of both doing something and not doing the same thing at the same time. From the perspective of the argument from unorthodox theology, it is apparent that Yahweh is often depicted in ways most unorthodox from the point of view of Christian philosophical theology. Some texts appear to suggest he may not be eternal, single, omnipotent, omniscient, precognisant, immutable, omnipresent or wholly uninvolved in the actualisation of evil. If there is a God and if this God has all the attributes assigned to him by popular classical Christian philosophical theology, it follows that unorthodox depictions of Yahweh must be fictitious. In the view of the argument from polymorphic projection, everything about the god Yahweh appears suspiciously all-too-human. What Yahweh believes about the world, his self-talk, what he considers morally right and wrong and the way in which his own abode is run are all uncannily similar to the worldview and superstitions of the Iron Age Levant. The divine variables never transcend this all-too-local and all-too-cultural matrix and even change along with it. This unmasks Yahweh as ananthropomorphic, sociomorphic and sychomorphic projection – a character of fiction who does not exist outside the minds of those who created him in their image. The argument from mythology and syncretism demonstrates that the discourse of Yahweh’s religion and the sacred stories and poems in which he features contain numerous parallels to the myths, legends, folklore and superstitions found in other pagan religions. There are also marked traces of syncretism between the cult and theology of Yahweh and the ideologies of the Israelites' neighbours which, in each case, predates Yahwism. This suggests that Yahweh’s ontological status may very well not be all that different from that of El, Baal, Zeus or Maduk. From the perspective of the argument from fictitious cosmography, the world in the text where Yahweh is depicted as existing, acting and in which his abode is located and of which he is the creator, does not exist. Yahweh’s world and his worldview are demonstrably fictitious. Since the Old Testament depicts Yahweh as being “up there” in the sky and since we know that he is demonstrably not there, Yahweh-as-depicted stands unmasked as a character of fiction. The argument from fictitious history asserts that the Old Testament is filled with historical fiction. For a variety of reasons, it can be demonstrated that many of the depictions of supposed historical scenarios are completely fictitious in that they never happened in the way the details of the accounts imply were the case. Since what was intended as history is actually fiction and no god literally appeared, acted and spoke as Yahweh is depicted as doing, it follows that Yahweh as thus depicted is a character of fiction. He does not exist. Finally, the argument from meta-textual history shows that, on the one hand, the all-too-recent and all-too-local origins of the worship of Yahweh on a historical and cosmic scale unmask it as a wholly human enterprise. On the other hand, the Old Testament texts themselves have all-too-human origins rather than being the result of actual divine revelation. The Old Testament appears not to be the Word of God but human words about an allegedly existing deity. The development of Yahwism and its derivatives (Judaism and Christianity) seems not to have been determined by progressive revelation but by socio-cultural paradigm shifts and a history of repressed anti-realist tendencies. From such a meta-textual historical perspective it becomes obvious that Yahweh-as-depicted in the text is indeed no more than a product of human ideological imagination. In other words, he does not really exist. Though not all seven of these devil’s advocate’s arguments may be equally devastating when viewed in isolation, in the form of a cumulative argument against realism, they constitute seemingly irrefutable proof that Yahweh-as-depicted in the text does not exist. Consequently, realism collapses not only in Old Testament theology but also in any form of theism somehow related to, rooted in and/or dependent on realism in its discourse. / Thesis (PhD (Old Testament Science))--University of Pretoria, 2005. / Old Testament Studies / unrestricted

By referring to established concepts and theories which contemplate our experiences in relation to others and space, this thesis examines the interactions and responses of an audience during various participatory artworks. I draw upon Jean-Paul Sartre’s Being and Nothingness and Elizabeth Grosz’ Architecture From The Outside: Essays on Virtual and Real Space in order to understand our interactions with other people, our interactions inside an environment, and the objects and ceremonies we use during these interactions. I align these experiences with the methods which are employed to anticipate and create the interactions between an audience and a participatory artwork. Our daily interactions can be considered a frame that an artist shapes for their represented situation to allow, provide and guide an audience towards their possibilities for movements and actions within a participatory artwork. The interactions that occur in participatory art are done in relation to others and include groups of people interacting with each other rather than an individual disembodied experience. I refer to Claire Bishop in her book, Artificial Hells, and Nicolas Bourriaud in Relational Aesthetics in order to define participatory art. In defining participatory art I focus on the idea that participation is a social activity without which the artwork does not function or exist. I unravel Brett Bailey’s Exhibit A, Anthea Moys Anthea Moys vs The City of Grahamstown and Christian Boltanski’s Personnes in terms of the frame they use to construct participation and interaction. I refer to my own exhibition Ineffaceable as an exploration of these frames which encourage participation. The inside and the outside are a constant theme throughout this thesis and my exhibition. This thematic re-emerges in relation to a number of opposing and fluctuating dynamics: the self and the other; the object and the subject; familiarity and strangeness; the participator and the spectator; the immersive and the disembodied; and the artwork and the audience. Participatory art has not been sufficiently explored particularly in South Africa with South African case studies and particularly from a practical standpoint that includes methodologies for creating participation. This thesis hopes to enrich and contribute to the contemplations on participatory art by focusing on our interactions with others.

Nous proposons une lecture de certains aspects des deux pensées de Deleuze et de Bergson, ainsi que de leur rapport, à la lumière du problème de l’instauration philosophique. Il s’agit de dramatiser une dispute entre les deux philosophes qui s’exprime à travers une divergence entre deux problèmes. D’un côté, le problème principiel par lequel Bergson aurait entreprit la restauration de l’ontologie, en substituant au principe figé, éternel et transcendant de la metaphysique grecque, le principe mouvant, temporel et immanent d’une métaphysique renouvellée. D’un autre côté, le problème pratique par lequel Deleuze rend à la philosophie sa puissance instaurative, en ressonance avec d’autres pratiques (art, sciences, droit, etc.). Il en découle deux performances ou deux modes de fonctionnement divers de la machine à penser : la spéculation et l’instauration. Si nous comprénons la pensée dans son rapport de tension avec le chaos, sa performance spéculative cherche à s’en protéger à travers un principe. La performance instaurative exige la plongée de la pensée dans le chaos pour y tracer plan qui se tient dans une station athlétique, irréductible aux opinions, inattribuable à un principe. Ce n’est qu’à cette condition que la pensée fait oeuvre. Finallement, en impliquant des rapports non seulement avec les champs physique, organique et psycho-sociaux, mas avec la Terre, notre analyse devient géophilosophique et opère un décentrement qui doit la conduire, par delà les deux marges de la philosophie, la Grèce (forme du passé) et l’Occident (forme du présent), à une troisième marge : instauration de l’Île-Brésil (forme du futur). / We propose a reading of certain aspects of the thoughts of G. Deleuze and H. Bergson , as well as its relation to the notion of philosophical instauration. It is dramatizing a dispute between the two philosophers , able to be expressed through the divergence between two problems. On the one hand , the problem principial by which Bergson would have undertaken the restoration of the ontology , replacing the fixed principle , eternal and transcendent , of Greek metaphysics , the moving principle , temporal and immanent about a renewed metaphysics . On the other hand , the practical problem for which Deleuze returns to philosophy its instauration power , in resonance with other practices (art, science , law, etc. . ). They entail two performances or two modes of operation the machine of thinking, speculation and instauration . If we understand the thought in its relation of tension with the chaos , his speculative performance demand the protection of the latter by a principle. The instauration performance requires diving into the chaos for in it to devise a plan that maintain itself in a athletic station, irreducible to opinions , not attributable to a principle. It is only under this last condition that thinking does work . Finally , involving relationships not only with the physical fields , biological and psychosocial , but with the Earth , our analysis becomes geo - philosophical and operates a decentering that should lead it , beyond the two margins of philosophy , in other words, the Greece ( form of the past ) and the West ( form of the present) , to a "third border " : the instauration of the Isle - Brazil (form of the future ) . / Propomos uma leitura de certos aspectos dos pensamentos de G. Deleuze e de H. Bergson, assim como de sua relação, a partir da noção de instauração filosófica. Trata-se de dramatizar uma disputa, entre os dois filósofos, capaz de se exprimir através da divergência entre dois problemas. De um lado, o problema principial pelo qual Bergson teria empreendido a restauração da ontologia, substituindo ao princípio fixo, eterno e transcendente, da metafísica grega, o princípio movente, temporal e imanente de uma metafísica renovada. De outro lado, o problema prático pelo qual Deleuze devolve à filosofia sua potência instauradora, em ressonância com outras práticas (arte, ciências, direito, etc.). Deles decorrem duas performances ou dois modos de funcionamento da maquina de pensar: a especulação e a instauração. Se compreendermos o pensamento em sua relação de tensão com o caos, sua performance especulativa procura o proteger deste último através de um princípio. A performance instauradora exige o mergulho no caos para nele traçar um plano que se mantenha numa estação atlética, irredutível às opiniões, inatribuível a um princípio. Não é senão sob essa última condição que o pensamento faz obra. Finalmente, implicando relações não somente com os campos físico, biológico e psicossocial, mas com a Terra, nossa analise torna-se geo-filosófica e opera um decentramento que deve conduzi-la, para além das duas margens da filosofia, ou seja, a Grécia (forma do passado) e o Ocidente (forma do presente), à uma “terceira margem”: a instauração da Ilha-Brasil (forma do futuro).

Deux chemins hétérogènes seront déployés dans cette thèse, deux façons de conduire la quête d’une « méthode archéologique » qui mette le présent « dans une position critique », en interrogeant à nouveau l’écriture de l’histoire et la construction de ses objets. Le but est d’approcher la conception de l’histoire exposée par Walter Benjamin – dans Le livre des Passages, dans les thèses Sur le concept d’histoire et dans les matériaux préparatoires – et l’archéo-généalogie de Michel Foucault, examinée à travers les textes, les entretiens et les Cours au Collège de France faisant partie de sa première production. Au-delà des différences entre les lieux d’origine des œuvres en question, la thèse suggère une possible confrontation en limitant la comparaison à certains vecteurs fondamentaux de leur grille conceptuelle, y compris la critique du concept d’origine, le rôle des discontinuités, la perspective des « sans nom », la désagrégation en images de l’expérience historique et enfin la défense d'un usage de l’histoire qui est à la fois tactique, stratégie et surface fertile de la philosophie. L’histoire devient urgence de la pensée. / In this dissertation I will plot out two heterogeneous paths used in conducting the search for an “archeological method” which would be able to place the present “in a critical position” and therefore question the modality in which history is written and its object constructed. My aim is to compare the conception of history exposed by Walter Benjamin in the Arcades Projects, in the theses On the Concept of History, and in other preparatory materials, with Michel Foucault’s archeo-genealogy, which I will explore making reference to Foucault’s shorter texts, interviews, and the Lectures at the Collège de France from the first phase of his carrier. While aware of the inevitable differences separating Benjamin’s and Foucault’s works, I suggest a possible convergence by limiting my comparison to some essential vectors of their conceptual frameworks, such as: the critique of the concept of origin, the role of discontinuity, the perspective of the “anonymous,” the fragmentation of history into singular images, and, eventually, the defense of the use of history as both fertile soil for philosophy as well as political strategy. History becomes the urgency of thought.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2017-07-12T18:07:08Z No. of bitstreams: 1 Jorge Alves de Oliveira.pdf: 1424415 bytes, checksum: 4398e01a6d7e557633d37334f7ecd2d5 (MD5) / Made available in DSpace on 2017-07-12T18:07:08Z (GMT). No. of bitstreams: 1 Jorge Alves de Oliveira.pdf: 1424415 bytes, checksum: 4398e01a6d7e557633d37334f7ecd2d5 (MD5) Previous issue date: 2017-01-27 / This thesis seeks to be a proposal, an invitation and an exercise to have a 'philosophical view' on public school and school education. This 'philosophical gaze' seeks to identify and characterize this institution as a place of and knowledge. Knowledge that transits between appeasement and annoyance, since it refers to those questions of existence and innumerable relationships between humans and the world around them aiming to signify them and with that to appropriate elements that make it possible to carry out relevant interventions in this environment . Knowledge that is expensive element to the philosophy to the point of being object of study of this curricular component developed by the professor of philosophy. In this sense, the teacher using his pedagogical practice, the "speech exercise" and his "philosophical repertoire" that composes the "philosophical nuisance" can contribute significantly with the students, with the school team, as well as with the school community To face the annoyance or to bother oneself in the face of the appeasement that does not contribute to the resignification of existence. What finally presents itself is the development of another ethos, that of the 'philosophical nuisance', which makes it possible to identify the nuisance even in the educational process, but, above all, it offers important elements for its confrontation in the same process. This text, which is constructed from a bibliographic review, is composed of three chapters: "The school, the knowledge and the philosophy", "Knowledge bothers" and "The pedagogical annoyance". The final considerations are on the subject: "To bother (to be) to humanize oneself and be happy." Finally, all the effort to print, in the school institution, the mark that it should be the space of the adventure in the midst of the efforts so that the people can know and, thus, create actions that humanize to all. Commitment to justice and dignity must be the hallmark of this institution in order to make everyone humanize. / Esta tesis pretende ser una oferta, una invitación y el ejercicio con el fin de tener una "mirada filosófica" sobre la escuela y la educación pública. Esta "mirada filosófica” busca identificar y caracterizar esta institución como un lugar de y el conocimiento. El conocimiento que se mueve entre el apaciguamiento e incómodo, ya que se refiere a esas cuestiones de la existencia y las numerosas relaciones entre los seres humanos y el mundo que les rodea con el objetivo significarlos y elementos de apropiarse de ese modo que permiten la realización de las intervenciones pertinentes en este medio . El conocimiento de que es un elemento costoso de la filosofía como para ser estudiado este componente curricular desarrollado por el profesor de filosofía. En este sentido, este profesor haciendo uso de su enseñanza, el "ejercicio de expresión" y su "repertorio filosófico" que conforma lo 'incómodo filosófico' puede contribuir significativamente a los estudiantes, con el personal de la escuela, así como de la comunidad escolar para hacer frente a lo incómodo o incomodarse delante de apaciguamiento que no contribuye a la ressiginificaçión de la existencia. Lo que se presenta es, finalmente, el desarrollo de otro espíritu, lo 'incómodo filosófica', que permite la identificación de incómodo, incluso en el proceso educativo, pero, sobre todo, ofrece elementos importantes para la solución de ellos en ese proceso. Este texto está construido a partir de una revisión de la literatura se compone de tres capítulos: "La escuela, el conocimiento y la filosofía", "Conocimiento incomoda?" y "Lo incómodo pedagógico". Las consideraciones finales tratan el tema: "Incomodar (si) para humanizar (si) y ser feliz." Por último, todos los esfuerzos posibles para imprimir en la institución escolar, la marca que debe ser la aventura espacial en medio de los esfuerzos para que las personas puedan reunirse y crear así las acciones que humanicen todos. El compromiso con la justicia y la dignidad debe ser la marca más alta de esta institución para que todos humanizar. / Essa tese busca ser uma proposta, um convite e um exercício para que se tenha um ‘olhar filosófico’ sobre a escola e a educação escolar públicas. Esse ‘olhar filosófico’ busca identificar e caracterizar essa instituição como lugar de e do conhecimento. Conhecimento que transita entre o apaziguamento e o incômodo, pois ele se referencia àquelas questões da existência e das inúmeras relações entre os humanos e o mundo que os cerca objetivando significá-las e com isso apropriarem-se de elementos que possibilitem realizar intervenções relevantes neste meio. Conhecimento que é elemento caro à filosofia a ponto de ser objeto de estudo deste componente curricular desenvolvido pelo professor de filosofia. Neste sentido, esse professor, lançando mão de sua prática pedagógica, o “exercício da fala” e de seu “repertório filosófico” que compõe o ‘incômodo filosófico’ pode contribuir significativamente com os estudantes, com a equipe escolar, bem como, com a comunidade escolar a enfrentar o incômodo ou a incomodar-se frente ao apaziguamento que não contribui com a ressignificação da existência. O que se apresenta por fim é o desenvolvimento de um outro ‘ethos’, o do ‘incômodo filosófico’, que possibilita a identificação do incômodo até mesmo no processo educativo, mas, sobretudo, oferece elementos importantes para o seu enfrentamento nesse mesmo processo. Este texto que é construído a partir de pesquisa bibliográfica é composto por três capítulos: “A escola, o conhecimento e a filosofia”, “O conhecimento incomoda?” e “O incômodo filosófico”. As considerações finais versam sobre o tema: “Incomodar (-se) para humanizar (-se) e ser feliz”. Por fim, todo o esforço para imprimir, na instituição escola, a marca de que ela deva ser o espaço da aventura em meio aos esforços para que as pessoas possam conhecer e, assim, criar ações que humanizem a todos. O compromisso com a justiça e com a dignidade deve ser a marca maior desta instituição a fim de que todos se humanizem.

Title: How to teach philosophy at secondary schools? A contribution to the didactics of philosophy Author: Mgr. Petra Šebešová Abstract: The thesis presents a first attempt to propose a complete didactic conception of philosophy education at secondary schools in the Czech Republic. The author thus responds to the unsatisfactory correspondence between the key competences and the content of the teaching subject area called Civics and the introduction to social sciences as they are defined in the Czech curricular documents for secondary schools, as well as she responds to the lack of Czech literature concerning the didactics of philosophy. The development of students'philosophical thinking is taken as the main teaching aim of the presented conception. This claim is supported by arguments based on the specific nature of philosophy and on literature on didactics of philosophy from abroad. Philosophical thinking is for teaching purposes divided into the following philosophical competencies: text understanding and interpretation, text writing, discussion, work with concepts, argumentation, problem solving, reflection (including critical examination and evaluation), responsible decision-making and action. These competencies are elaborated into partial skills enabling their gradual training. Means recommended for...

This study focused on the experiences of Black male student-athletes in Division I sports and used critical race methodology to present counter narratives. These narratives highlighted successes and heightened awareness about the needs and concerns of an extremely important, but often silenced, population. The purpose of this research was to examine the experiences of Black male student-athletes in the Division I revenue-generating sports of basketball and football. This study examined how Black males perceived the effectiveness of the NCAA supports in place for their academic success, degree attainment, and postcollegiate leadership and career opportunities. This dissertation also sought to understand the extent to which the legacy of racism in the United States has impacted the collegiate experience of these athletes. This research utilized critical race theory to frame the counter narratives of Black male student-athletes participating in this study. Through counter stories, the researcher offered suggestions that more effectively serve NCAA Black male student-athletes during their transition into and beyond Division I university sports participation as a strategy to achieve social justice for a historically marginalized group.

Epistemological development and its relationship to critical thinking has been postulated in educational psychology since the 1970’s. By empirically examining epistemological development in relationship to thinking critically, a richer understanding of overall student development and instructional needs could be achieved. By taking into account a student’s epistemological development, issues unique to these stages could inform how to most effectively work with students to promote critical thinking development. The purpose of this study was to explore the potential relationship between collegiate epistemological development and critical thinking skills by examining differences in critical thinking skills at different levels of epistemological development. The hypothesis of the study was that students reporting an epistemological level of either Absolutist or Evaluativist would have higher critical thinking scores than students reporting a Multiplist level. The instruments employed were the Cornell Critical Thinking Test (CCTT) and the Kuhn epistemological instrument. The study population of 157 students was taken from a medium-sized private institution in the southeastern United States. The data indicated that the majority of the study population, 87%, identified as the Multiplist level of epistemological development, according to Kuhn’s definitions. Overall critical thinking scores for the sample was lower than expected but still within reported ranges. Analysis of variance tests were performed on the data and failed to indicate a statistically significant relationship in overall epistemological developmental level and four of the five individual epistemological judgement domains. This finding was not anticipated, challenges current theoretical understanding of this relationship, and indicates a need for further investigation of the nature of the relationship between critical thinking and epistemological development in the higher educational setting.