The aim of this paper is to prove strengthenings of three theorems appearing in Jensen [1].

This book is a philosophical exploration of disorientation and its significance for action. Disorientations are human experiences of losing one's bearings, such that life is disrupted and it is not clear how to go on. In the face of life experiences like trauma, grief, illness, migration, education, queer identification, and consciousness raising, individuals can be deeply disoriented. These and other disorientations are not rare. Although disorientations can be common and powerful parts of individuals' lives, they remain uncharacterized by Western philosophers, (...) and overlooked by ethicists.Disorientations can paralyze, overwhelm, embitter, and misdirect moral agents, and moral philosophy and motivational psychology have important insights to offer into why this is. More perplexing are the ways disorientations may prompt improved moral action.Ami Harbin draws on first person accounts, philosophical texts, and qualitative and quantitative research to show that in some cases of disorientation, individuals gain new forms of awareness of political complexity and social norms, and new habits of relating to others and an unpredictable moral landscape. She then argues for the moral and political promise of these gains. A major contention of the book is that disorientations have 'non-resolutionary effects': they can help us act without first helping us resolve what to do. In exploring these possibilities, Disorientation and Moral Life contributes to philosophy of emotions, moral philosophy, and political thought from a distinctly feminist perspective. It makes the case for seeing disorientations as having the power to motivate profound and long-term shifts in moral and political action. A feminist re-envisioning of moral psychology provides the framework for understanding how they do so. (shrink)

Neglect of the moral promise of disorientation is a persistent gap in even the most sophisticated philosophies of embodiment. In this article, I begin to correct this neglect by expanding our sense of the range and nature of disoriented experience and proposing new visions of disorientation as benefiting moral agency. Disorientations are experienced through complex interactions of corporeal, affective, and cognitive processes, and are characterized by feelings of shock, surprise, unease, and discomfort; felt disorientations almost always make us unsure of (...) how to go on. I argue that experiences of disorientation can strengthen the moral agency of individuals. I begin by clarifying experiences of felt ease and orientation. I then characterize disoriented embodiment by investigating select experiences that often involve or accompany disorientation, focusing throughout on how disorientation prompts changes in motivation and action. I conclude by charting how disoriented embodiments can help individuals become better moral agents overall, in part by challenging norms that restrict embodiment and undermining dualistic conceptions of the self. (shrink)

This paper draws on findings from qualitative interviews with queer and trans patients and with physicians providing care to queer and trans patients in Halifax, Nova Scotia, Canada, to explore how routine practices of health care can perpetuate or challenge the marginalization of queers. One of the most common “measures” of improved cultural competence in health care practice is self-reported increases in confidence and comfort, though it seems unlikely that an increase in physician comfort levels with queer and trans patients (...) will necessarily mean better health care for queers. More attention to current felt discomfort in patient–provider encounters is required. Policies and practices that avoid discomfort at all costs are not always helpful for care, and experiences of shared discomfort in queer health contexts are not always harmful. (shrink)

This volume is fourth in the series of annuals created under the auspices of The Association for Feminist Ethics and Social Theory. The topics covered herein_from peacekeeping and terrorism, to sex trafficking and women's paid labor, to poverty and religious fundamentalism_are vital to women and to feminist movements throughout the world.

'Ruin, Repair, and Responsibility' explores and Arendtean conceptualization of the three and their interrelations. At issue is how to understand (a) ruin in its socio-historical specificity but also in terms of what it is that breaks down in the weave of human relations, (b) the possibility or impossibility of repair, and (c) what responsibility may mean when repair is impossible since the very conditions for its possibility have been destroyed.

Accounts of human beings as essentially social have had a long history in philosophy as reflected in the Ancient Greeks; in African and Asian philosophy; in Modern European thinkers such as Mary Wo...

Although Indonesia is far from where Islam emerged, it is a country with the world’s largest Muslim population. The historical data on Islam’s entry into Indonesia is still very limited, therefore it is not easy to find clear information about it. This met with the historical reconstruction difficulty to the Islamic sciences’ development, especially ḥadīth, when Islam first came to Indonesia. Ḥadīth is not as popular as other sciences such as tafsīr, fiqh, taṣawwuf, and kalām. The ḥadīth’s arrival and the (...) history of prevelance in Indonesia were not as clear as the others sciences. To solve this problem, the Indonesian historians traced the dates when Islamic sciences began to emerge and spread in Indonesia. These also provided clues about ḥadīth science’s emergence and development in Indonesia. Based on tracing early ḥadīth studies in Indonesia, we can speak about two important figures’ names who are widely mentioned and cannot be separated from ḥadīth science history in Indonesia; Mahfudz Tremas (d. 1338/1920) and Hasyim Asy’ari (d. 1366/1947). These two figures colored Islamic teaching in Indonesia because of their mastery Islamic knowledge covering various Islamic sciences. Both of them also had an important role in Indonesian society in the colonialism era. This made it easier for them to spread ḥadīth widely among Indonesian Muslim people. In this research article, data, reports, and information of ḥadīth science emergence in Indonesia, Mahfudz Tremas and Hasyim Asy’ari’s biographies, studies, and contributions were compiled with descriptive analysis method and historical approach. Furthermore, data collection and evaluation methods were used in this research article. This research cites references written in Indonesian, Turkish, Arabic, and other foreign languages. The journal articles and scientific books we used are among the sources used in this study. The early Indonesian scholars are generally experts not only in one of the Islamic sciences but also in others. Moreover, Islamic sciences that they desired, deepened in, and focused on were mixed. The early Indonesian scholars not only wrote several on Islamic science fields, but they also interconnected the early Islamic sciences’ works in Indonesia. Therefore, it can be considered a difficult task to distinguish ḥadīth from others. The subject, we examine here is within the ḥadīth science’s historical framework mixed with other Islamic sciences in Indonesia. This research article focused only on ḥadīth entry history in Indonesia, Mahfudz Tremas, Hasyim Asy’ari, and their role in ḥadīth development. The questions we answered in this article are when ḥadīth science began to emerge, what was and how the role of Mahfudz Tremas and Hasyim Asy’ari were in Indonesia at this subject as the greatest contributors to its early emergence and dissemination, and high authority scholars among Indonesian Muslim society. Our aim in this research is to study, understand, and explain the early ḥadīth science’s history in Indonesia. Mahfudz Tremas and Hasyim Asy’ari, who are Indonesian ḥadīth scholars teaching ḥadīth for Indonesian people, attaching great importance to ḥadīth, making a great contribution, and having the most influence, are discussed. Understanding and explaining ḥadīth studies in Indonesia would be easier by getting to know these two scholars. Apart from these two scholars, it should not be assumed that there was no ḥadīth scholar in Indonesia in the early period. Here, we aim to understand the most influential scholars’ service and contribution in the ḥadīth field. It is important to introduce Indonesian hadith scholars, their works, and contributions to scholars and scientists in Turkey and the world, and then to contribute to the academic and scientific relations among the countries. This research article, as one of the first Turkish sources on ḥadīth’s growth and development in Indonesia, would be useful for ḥadīth academicians in Turkey. Since the research title on the ḥadīth science emergence history in Indonesia, and Mahfudz Tremas and Hasyim Asy’ari’s contribution to its development, as we know, has never been done before. This research article will help to built a network between the Indonesian and Turkish peoples, scholars, and academicians. It also contributes to increasing the scientific benefits of the two sides of academic circles. Through this research, contemporary ḥadīth studies in Indonesia can be traced from the time it emerged and the early development process. Moreover, It is a great contribution to specify the early ḥadīth science history in Indonesia, as the world’s largest Muslim country. (shrink)

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641--Criticism and interpretation. ; Islamic philosophy.

Wir leben in einer Welt, in der die verschiedenen Kulturen und Religionen zunehmend eine gemeinsame Antwort auf die ethischen Fragen unseres Zusammenlebens finden müssen. Dieser Band leistet deshalb zweierlei: Einerseits informiert er über die übergreifenden ethischen Traditionen und Paradigmen in den Kulturregionen und in den größeren und kleineren Religionsgemeinschaften dieser Welt. Andererseits versucht er, die Grundlagen bereitzustellen, die eine völkerübergreifende Verständigung über die Grundfragen der Moral ermöglichen können. Wer über den Tellerrand eines ausschließlich im Westen entwickelten Diskurses hinausblicken und den (...) interkulturellen Dialog fruchtbar führen will, findet mit diesem Band das unentbehrliche Hilfsmittel. (shrink)

This book contains readings of canonical Western philosophical texts from the viewpoint of current feminist thinking. The contributors focus specifically on the ways in which modern Western philosophy constructs genders and analyzes gender relations. They provide a detailed analysis of modern philosophers’ conceptions of masculinity and femininity and call attention to the intertwining of gender with conceptual schema and networks.

This chapter defines disorientations as temporally extended, major life experiences that make it difficult for individuals to know how to go on, often involving feeling out of place, unfamiliar, or not at home. It canvasses how disorientations have been of interest in sub-disciplines of philosophy as well as present in philosophers’ own first-person accounts, and relevant for researchers in clinical psychology. The chapter then defends disorientations as a family resemblance concept, highlighting how different instances of disorientation are related by overlapping (...) similarities. It concludes by outlining the book’s feminist methodological approach to claims about: what disorientations are; the effects some disorientations have; the moral and political status of those effects; and disorientations’ position in contexts of oppression. (shrink)

The adventure I am now undertaking is an appraisal of my profession, philosophy, of my fellow professionals, the philosophers, and, finally of myself at least ...

The traditional hermeneutic ruling not to use reports and legends for questioning edicts and rules signifies the tacit recognition, contrary to explicit statement, of the part of the Rabbinical leadership, of the inevitability of change in diverse aspects if Jewish life. This may invite criticism of the conduct of the ancient leadership, which, as always, is questionable and useless. Rather, an open discussion should be instituted on the proposal to make future changes openly, not surreptitiously; particularly the change from surreptitious (...) changes to open changes is better done openly. (shrink)

Rationality and Logic J. Kekes i It is a basic assumption of the Western intellectual and moral tradition that rationality is a central value. ...

Collection of essays and lectures on Intellectuals, religious -- Arab countries -- Criticism, interpretation.

An introduction to comparative philosophy relates European and Oriental philosophies and brings to light such aspects of Eastern philosophy as intellectuality, reasoning, and logical analysis usually associated with Western thought.