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Analysing the work of Schutz, Gurwitsch, Merleau-Ponty and Bourdieu, this book considers the historical development of competing philosophies of social science. It examines the relations between phenomenology, Gestalt psychology and empirical social science in the first half of the twentieth century and then explores the way in which Bourdieu responded to this legacy by advocating a form of reflexive social-scientific investigation, which would remain faithful to primary experience without disowning accumulated intellectualism. The book asks whether the Bourdieu ‘paradigm’ retains value beyond the French conditions of its production. It offers an analysis of the development of Bourdieu’s thought and practice which constitutes an invitation to readers generally to reassess the value of the western tradition of the social function of the detached intellectual for mass democratic societies.

The chapter outlines the scope of the book, indicating that it reflects generally on the function of intellectual tradition in shaping empirical research through detailed consideration of the development of the work of Bourdieu in relation to some phenomenological antecedents. It offers brief summaries of the philosophical terminology used in the book as well as a specific brief sketch of the meaning and implications of phenomenology. It offers a note on the method adopted in its presentation, mentions some disclaimers in terms of the inherent limitations of its analysis, and invites a particular response from readers to the ‘paradigm’ which it offers.

Yunkaporta's (2009) pedagogical 'eight ways' conceptual framework, inspired by Nakata's (2007) cultural interface theory, provided the platform for interpretation of the data in the current study. Here we considered the transferability of the framework to a current initiative in Kenya and its usefulness in preparation for an expansion of that initiative to other developing world countries. The current study considered to what extent the work of these Australian authors, concerned with enhancing the engagement and educational outcomes of Aboriginal and Torres Strait Islander learners in the Australian context, would be applicable in contexts far removed from Australia. This paper describes the context of the current study: groups of teacher education students from the University of Notre Dame Australia undertaking some weeks of teaching in the Aberdare Ranges School in Kenya. As the University seeks to expand service learning opportunities to countries other than Kenya, the research question was: to what extent is Yunkaporta's eight ways conceptual model useful for Australian pre service teacher education students preparing to work for the first time in a cross-cultural context at the cultural interface? A case study methodology was utilised and data were gathered from students' reflective diaries and individual interviews. Thematic coding was utilised for interpretation of the data.

Purpose: The case study described in this article explores a U.S. team's adaptation of organizational training for Japanese audiences, with a particular focus on the team's management of social and physical spaces in which the training took place.Method: Qualitative research was used in this study, specifically a case study based on ethnological methods including interviews, observations, and collection of relevant documents.Results: Localization of the social and physical spaces that surround organizational training spaces includes recognizing their potential function as an important site for professional communication, especially in relationship-oriented cultures such as Japan. Beyond the need for this conceptual understanding, localization of organizational training also requires the practical navigation of these spaces. Such facility depends on professional communicators' understanding of proxemics, or the human use of space in cultural contexts, as well as wise reliance on the guidance of cultural insiders.Conclusions: When professional communicators work to localize organizational training, they must include all relevant communication channels and work to actively manage the physical and social spaces through which relationships are built and information is passed. An awareness of how space is used as a means of communication across cultures is essential.

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