Ethics is based on moral principles that should be the foundation for every healthcare decision, however, ethical concepts can often be challenging to define in specific clinical scenarios. There are several instances where a practising clinician often finds it difficult to make a proper decision despite maintaining integrity and professionalism. The objective of the present study was to explore the ethical dilemma faced by orthodontists practicing in Saudi Arabia concerning orthodontic treatment. This was a questionnaire-based cross-sectional study that was adapted (...) from the scenarios of ethical dilemmas presented by Jerrold in 1998. Ten orthodontists from each province of Saudi Arabia were requested to participate in this study and the questionnaire were sent through email and their responses were analysed. A total of 37 responses were obtained (out of 130) with a response rate of 28.46%. Among them 23 were female and 14 were male. Most participants belonged to the age group 30–39 years and most of them have clinical experience of more than 5 years. There was a wide variation in the responses among the participants in all the scenarios presented. The median likelihood of getting similar scenarios in their clinical practice in Saudi Arabia ranged from 3 to 3.5. There was a wide variation in the opinion among the practising orthodontists in Saudi Arabia in the scenarios presented. The presented scenarios are less likely to be perceived in the local context and some new situations of ethical dilemmas are identified. (shrink)

For quite a while homo religiosus has been marginalized and trivialized by homo techno-economicus, which gives more emphasis to the corporal and material dimensions of humanity. The negative effects of the techno-economicus paradigm engender the reemergence of homo ecologicus, which offers wisdom of life. Homo ecologicus has also been quite marginalized from the life of humanity. The reemergence of homo ecologicus, in turn, would give a new hope for the reemergence of the face of the homo religiosus, because of its (...) interrelated characteristics with the homo ecologicus. In fact, humans can be called homo eco-religiosus. The close tie between the two needs to be investigated more deeply with the help of philosophy. But, the philosophy we need is not just a Cartesian analytical philosophy, which means a merely intellectual exercise in the public domain. What we need is a philosophy as a philo sophia, love for wisdom, which will lead to an exercise of both feelings and soul in the private domain. Keywords: Homo techno-economicus (techno-economic humans), homo ecologicus (ecological humans), homo religiosus (religious humans), homo eco-religiosus (eco-religious humans), modernitas (modernitiy), religiositas (reli- giosity), filsafat (philosophy), cinta kebijaksanaan (love for wisdom), Henryk Skolimowski. (shrink)

عجيب أمر الفقهاء..وعجيب أولئك الذين أطلقوا على أنفسهم رجال الدين..ضلوا الطريق إلى الله وأضلوا، سرقوا الله من جوهر مكنونه وعظمة أسراره، جردوه من أسراره القدسية، نزعوا عنه سيم الألوهية، صوروه على أنه قاطع طريق، أو فى أحسن الأحوال رب ديوث!!! لا يغار على عرضه!! ولا يأبه لعياله..ولا يهتم لمن أوكل إليهم الخلافة، بل جردوه عن كل شىء...عن الربوبية والألوهية والتقديس. قدموا صورة مغلوطة تنافى الله وتضاده، ولكنها ياللأسف.. ماقُدمت إلا باسم الله، قدموا أنفسهم على أنهم حماة الشريعة، فإذ فجأة نجد (...) ألا شريعة لديهم ولا عقيدة ولا دين!! هى محض قشور قشرية لا لب لها ولا مضمون، قشريات جمعوها يُمنة ويُسرة، قدموها على أنها الدين..وصوروا أنفسهم الهداة المهديين، هم ملاك الحقيقة المطلقة، تلك المولود البغيض المشوه الذى لا وجه له ولا عينين، لا صورة له تشبه أبيه أو مصدره، الله رحمة ولكنهم أبوه إلا جلادًا...رحيمًا جعلوه جبارًا فى الأرض، مصلحًا صوروه ديوثًا...انقلبوا على الله واستبدلوه..ذهبوا ليدلوا الناس عليه فانقلبوا بدونه...هدموا جمهورية السلام والعدل والرحمة، وأقاموا على أنقاضها جمهورية القتل والسلب والسبى والهدر المتعمد لكرامة الإنسان، فلبئس ما استبدلوا به الله... ولبئس ما صوروا به ربًا ملك فعدل، وقدر فعفى، وحاسب فرحم، فكانت تلك الجمهورية مسخًا مشوهًا من جمهورية الله.... (shrink)

This thesis is an examination of human maturation as portrayed in Plato's Phaedrus. Adulthood is reached when a transition from an appetitive attitude into an intellectual focus has been accomplished. The practice of philosophy, considered as the "love of wisdom", represents the greatest actualization of human potential. Facilitation of this transition is realized by a process of initiation into philosophy, and Plato makes full metaphoric use of the phenomenon of religious initiation in his description of becoming a philosopher. Much of (...) the dramatic content of the dialogue can thus be explained as a reference to the cultic practice of initiation. This religious background alerts the reader to Plato's arguments that maturation into a philosophical perspective is a necessary condition to human survival, both on an individual and community-wide basis. ;Metaphysically, this problem can be understood as a result of the perspective that emphasizes the discreteness of the parts in any system. When the parts of a political community are understood as private individuals that are discrete, their obligations towards one another vanish. Similarly, if the individual is understood as a bare aggregate of parts, no unifying principle is in place to provide a sustained functioning order. In both cases, Plato explicates the divisive force within the system as the ascendancy of appetitive concerns in the determination of conduct. The solution to this problem rests in philosophy's ability to order the parts such that an organic whole is achieved. Phaedrus' role as a profaner of the cult of Eleusis opens the question of whether philosophy is capable of actually providing this unifying basis for the community, or whether it itself is open to the dissent and separation evidenced by Phaedrus' behaviour towards the cult. In response to this question, The Phaedrus establishes philosophy as a non-profanable enterprise, both because of a basic inexpressibility of the deeper insights of philosophy, and because of the unending process of initiation involved in becoming a philosopher. (shrink)

This book compiles current research relating to business ethics within developing markets around the world, featuring research on topics essential to remaining competitive in the modern global marketplace, such as corporate social responsibility, corporate governance, consumer behavior understanding, and ethical leadership.

Logic; Islamic philosophy; Islam--doctrines.

al-Masāʼil al-qudsīyah -- Mutashābihāt al-Qurʼān -- Ajwibat al-masāʼil.