This book brings together scholars from a variety of epistemological perspectives to explore the multiple ways in which sexuality does indeed matter in the arena of public education.

Open peer commentary on the article “Designing Academic Conferences as a Learning Environment: How to Stimulate Active Learning at Academic Conferences?” by Johan Verbeke. Upshot: The commentary starts with a critical approach towards the concept of knowledge in artistic research. I argue that without transforming the conceptual outline of knowledge production by taking sensuous and more-than-human elements into account, experimental formats for learning environments will be undermined. The comment closes with a constructivist and speculative proposition for the future planning of (...) creative practice events. (shrink)

Motor imagery is often used inducing changes in electroencephalographic (EEG) signals for imagery-based brain-computer interfacing (BCI). A BCI is a device translating brain signals into control signals providing severely motor-impaired persons with an additional, non-muscular channel for communication and control. In the last years, there is increasing interest using BCIs also for healthy people in terms of enhancement or gaming. Most studies focusing on improving signal processing feature extraction and classification methods, but the performance of a BCI can also be (...) improved by optimizing the user’s control strategies, e.g., using more vivid and engaging mental tasks for control. We used multichannel EEG to investigate neural correlates of a sports imagery task (playing tennis) compared to a simple motor imagery task (squeezing a ball). To enhance the vividness of both tasks participants performed a short physical exercise between two imagery sessions. EEG was recorded from 60 closely spaced electrodes placed over frontal, central, and parietal areas of 30 healthy volunteers divided in two groups. Whereas Group 1 (EG) performed a physical exercise between the two imagery sessions, Group 2 (CG) watched a landscape movie without physical activity. Spatiotemporal event-related desynchronization (ERD) and event-related synchronization (ERS) patterns during motor imagery (MI) tasks were evaluated. The results of the EG showed significant stronger ERD patterns in the alpha frequency band (8–13 Hz) during MI of tennis after training. Our results are in evidence with previous findings that MI in combination with motor execution has beneficial effects. We conclude that sports MI combined with an interactive game environment could be a future promising task in motor learning and rehabilitation improving motor functions in late therapy processes or support neuroplasticity. (shrink)

Increasingly, clinical research is evaluated on the quality of its statistical analysis. Traditionally, statistical analyses in clinical research have been carried out from a ‘frequentist’ perspective. The presence of an alternative paradigm – the Bayesian paradigm – has been relatively unknown in clinical research until recently. There is currently a growing interest in the use of Bayesian statistics in health care research. This is due both to a growing realization of the limitations of frequentist methods and to the ability of (...) Bayesian methods explicitly to incorporate prior expert knowledge and belief into the analyses. This is in contrast to frequentist methods, where prior experience and beliefs tend to be incorporated into the analyses in an ad hoc fashion. This paper outlines the frequentist and Bayesian paradigms. Acute myocardial infarction mortality data are then analysed from both a Bayesian and a frequentist perspective. In some analyses, the two methods are seen to produce comparable results; in others, they produce different results. It is noted that in this example, there are clinically relevant questions that are more easily addressed from a Bayesian perspective. Finally, areas in clinical research where Bayesian ideas are increasingly common are highlighted. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Kant and the Possibility of Progress: From Modern Hopes to Postmodern Anxieties ed. by Paul T. Wilford and Samuel A. StonerBenedikt BrunnerPaul T. Wilford and Samuel A. Stoner, editors. Kant and the Possibility of Progress: From Modern Hopes to Postmodern Anxieties. Philadelphia: University of Pennsylvania Press, 2021. Pp. 328. Hardback, $65.00.Our present does not invite, let alone suggest, particularly optimistic expectations for the future. This volume, edited by (...) Paul Wilford and Samuel Stoner, not only analyzes the historical foundations of Kant's idea of progress but also explores contemporary reflections on such questions as the following: Do we still believe in the possibility of progress? And if not, why has this ability been lost? What about liberal democracy, which is contested from many sides?In addition to a lucid introduction, which clarifies the concepts of modernity and postmodernity, the volume assembles thirteen chapters. While the first seven chapters deal with the idea of progress in Kant, the remaining six contributions shed light on the history of that idea after Kant. Within the framework of this review, only selected articles can be discussed. In chapter 1, Oliver Sensen examines the idea of moral progress in the individual. In chapter 2, Kate Moran asks the fundamental question: should we believe in moral progress? According to Kant, the human being possesses "a duty to avoid despondency" (46). Following Kant, she encourages us not to go down the road of misanthropy as a consequence of one's own or others' moral failure, but "to be generous in our assessments of others" (46). In chapter 3, Jens Timmermann takes up this aspect again and illustrates clearly how complex Kant's concept of moral progress is. Moreover, he highlights that moral progress has a double meaning for Kant: "first in a fundamental change of priorities—privileging morality over self-interest—and then in an ever-closer approximation to a perfectionist ideal of virtue" (61). Like some of the other contributors to this volume, however, Timmermann remains rather vague regarding possible avenues for further research. Two other contributions deal specifically with Kant's relationship to religion. In chapter 5, Naomi Fisher asks how God, teleology, and progress are connected in the third Critique. She argues that in the 1790s, Kant made concrete new efforts to integrate different strands of his philosophy "and to develop a more unified view of the human being as free and natural" (93). Chapter 6 is a joint contribution by the two editors of this volume entitled "Realizing the Ethical Community." Their focus is on Kant's religious writings and their role in the context of a "Reformation of Culture." They notice—an observation as important as it is exciting—that Kant tempered his ambitious goal regarding the moral betterment of human beings with his ideas about radical evil. At the same time, Kant insisted that people must become aware of their duty to improve themselves.In the second section, Kant is brought into conversation with his contemporaries and some of his successors. In chapter 8, Karl Ameriks provides an overview of the relationship between history, progress, and autonomy in Kant, Herder, and beyond. In chapter 9, Richard L. Velkley analyzes the significance of language, embodiment, and the supersensual in Fichte. In chapter 10, Mark Alznauer examines the concept of philosophical history in Hegel.The volume concludes with three different but equally stimulating contributions. In chapter 11, Ryan S. Kemp argues that Kierkegaard "relocated" the concept of the Highest Good: "Unlike Kant, who regards happiness as realizable (if at all) only in an afterlife, Kierkegaard seems to think that the person who truly embraces the self-denial of Christian love, can, even now, receive the world in joy" (200). In this approach, Kierkegaard was clearly different from his predecessors in the German idealistic tradition. In chapter 12, entitled "Kant and Benjamin on Hope, History, and the Task of Interpretation," C. Allen [End Page 159] Speight shows that Walter Benjamin stands in Kant's tradition while also diverging from him in some important respects. From Kant's universalizing assumptions, especially in relation to progress, Benjamin moved "toward a distinctive, messianically influenced sense of time where interruption and immanent... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAt the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigunait, Ph.D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95.Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. Pp. xii + 275. Paper $24.95.Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy. By J. Richard Wingerter. Lanham, Maryland: University Press of America, 2002. Pp. vii (...) + 391. Hardcover $71.00.Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. By Pulasth Soobah Roodurmun, foreword by V. N. Jha, and edited by Kanshi Ram. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xv + 297. Price not given.A Bibliography of Ananda Kentish Coomaraswamy. By James S. Crouch. New Delhi: Indira Gandhi National Centre for the Arts and Manohar Publishers and Distributors, 2002. Pp. 430. Price not given.Crisis Theory and World Order: Heideggerian Reflections. By Norman K. Swazo. Albany: State University of New York Press, 2002. Pp. x + 289. Hardcover $78.50. Paper $26.95.Devotional Literature in South Asia: Current Research 1997-2000: Proceedings of the Eighth International Conference on Early Literature in New Indo-Aryan Languages, Leuven, 23-26 August 2000. Edited by Winand M. Callewaert and Dieter Taillieu. New Delhi: Manohar Publishers and Distributors, 2002. Pp. xxii + 324. Price not given.Dharma Bell and Dhāraṇī Pillar: Li Po's Buddhist Inscriptions. By Paul W. Kroll. Kyoto: Italian School of East Asian Studies, 2001. Pp. viii + 95. Price not given.Essays on the Moral Philosophy of Mengzi. Edited, with introduction, by Xiusheng Liu and Philip J. Ivanhoe. Indianapolis and Cambridge: Hackett Publishing Company, 2002. Pp. xiv + 249. Hardcover $39.95. Paper $16.95. Professional price $12.95.Ethical Questions: East and West. Edited by Bina Gupta. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. vi + 279. Hardcover $70.00. Paper $26.95.Ethical Relativism and Universalism. By Saral Jhingran. New Delhi: Motilal Banarsidass Publishers, 2001. Pp. xiv + 385. Price not given.Genius-In Their Own Words: The Intellectual Journeys of Seven Great 20th Century [End Page 431] Thinkers. Edited and with introduction by David Ramsay Steele, foreword by Arthur C. Danto. Chicago and La Salle: Open Court, 2002. Pp. xxii + 366. Paper $24.95.The Hatha Yoga Pradipika. The original Sanskrit by Svatmarama, an English translation by Brian Dana Akers. Woodstock, New York: YogaVidya.com, 2002. Pp. xii + 115. Hardcover $19.95. Paper $11.95.Human Rights and Chinese Thought: A Cross-Cultural Inquiry. By Stephen C. Angle. New York: Cambridge University Press, 2002. Pp. xviii + 285. Hardcover $65.00. Paper $23.00.Indestructible Truth: The Living Spirituality of Tibetan Buddhism. By Reginald A. Ray. Boston and London: Shambhala Publications, 2002. Pp. x + 495. Paper $17.95.Introduction to Eastern Thought. By Marietta Stepaniants. Edited by James Behuniak and translated by Rommela Kohanovskaya. Lanham, Maryland: AltaMira Press, a division of Rowman and Littlefield Publishers, 2002. Pp. xiv + 293. Hardcover $69.00. Paper $24.95.Jainism and Ecology: Nonviolence in the Web of Life. Edited by Christopher Key Chapple. Cambridge: Harvard University Press for the Center for the Study of World Religions, 2002. Pp. xliv + 252. Hardcover $32.95. Paper $22.95.Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. By Glenn Wallis. Albany: State University of New York Press, 2002. Pp. xiii + 263. Hardcover $86.50. Paper $29.95.Methodology in Religious Studies: The Interface with Women's Studies. Edited by Arvind Sharma. Albany: State University of New York Press, 2002. Pp. xi + 253. Hardcover $78.50. Paper $26.95.Persons and Valuable Worlds: A Global Philosophy. By Eliot Deutsch. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. x + 309. Hardcover $80.00. Paper $34.95.Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey. By Anna T. Challenger. Amsterdam and New York: Editions Rodopi B.V., 2002. Pp. xi + 145. Paper EUR 27,00, U.S. $25.00.The Pratyabhijñā Philosophy. By G. V. Tagare. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xii + 165. Price not given.Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School: Dynamic Responses to ong-ka-a's The... (shrink)

This is a new release of the original 1933 edition.

Eddington, A. The decline of determinism.--Heisenberg, W. and others. Dialogue concerning science and philosophical positions.--Sinnott, E. Biology and freedom.--Nuttin, J. The unconscious and freedom.--Nagel, E. Determinism in history.--Ayer, A. J. Freedom and necessity.--Campbell, C. A. Philosophical defence of freedom.--Hare, R. M. Freedom and reason.--Dewey, J. Freedom as a problem.--Sartre, J.-P. Freedom and total responsibility.--Camus, A. Freedom and rebellion.--Rand, A. Freedom and individualism.--Thévenaz, P. Freedom and action.--Luijpen, W. A. Phenomenology of freedom.--Teilhard de Chardin, P. Cosmic freedom.--Jaspers, K. Freedom and society.--Macmurray, J. (...) Freedom in the personal nexus.--Brunner, A. Incarnation of freedom.--Ricoeur, P. Freedom as human creativity.--Finance, J. de. Freedom and existence.--Bibliography (p. 243-251). (shrink)

Since 1995, thousands of people in Taiwan have pledged each year to donate their cadavers to the medical college run by the Buddhist Tzu Chi (Ciji) Foundation. The “surge of cadavers” seems intriguing in a society where ancestor worship continues to be salient. Drawing on my fieldwork in 2012–2013 and 2015, the purpose of this paper is to describe a series of practices involving the transformation of a cadaver into a Buddhist moral subject: the donor, the family, and the medical (...) school engage in various endeavors and rituals involving “emotional practices” to honor the deceased; situate the donation as a “good death”; and fulfill the family's obligations to ancestor worship. I argue what makes the ritual transformation efficacious is the dominant currency of emotional practices. Emotional practices “authenticate” the ritual transformation. The main ethic for commemorating the cadaver donation is not generosity or dāna but equanimity. (shrink)

Discussions on the concept of Marifatullah as the foundation of belief hold a significant place in theology. There are different opinions among schools of theology regarding whether those who do not receive divine messages must know God. The majority of scholars belonging to the Mu'tazila and Māturīdī schools, including Imam Māturīdī, state that human beings must know God. Although al-Ashʿarī accepts that the most prominent obligatory duties are the methods of reasoning that lead to marifatullah, he states that responsibility in (...) this matter is formed by transmission. However, we can say that whether the human mind is sufficient to reach the knowledge of God, the method of reasoning has reached a different dimension today from the sciences of psychology, genetics, and neurobiology. This study explored whether individuals can achieve marifatullah from a holistic perspective. Whether human beings can be held responsible for this issue has been evaluated through the sciences of psychology, genetics, and neurobiology, and the opinions of schools of theology on this issue have been criticized. When we think in terms of Marifatullah, we can say that man’s psychological sense of obligation to adapt to society leaves him intellectually under the influence of society. In terms of genetic determinism, human personality, behavior, and intellectual adventure are completely determined by genes. Therefore, it is impossible for men to reach marifatullah in the context of their mental abilities. From an epigenetic perspective, we see that human thought structure, behavior, and personality are formed as a result of interactions with the environment. Serious hesitation arises in this idea in terms of intellect being a source of responsibility. Humans are genetically influenced by the environment and society, and they have a suitable nature for this, revealing that their genetic structure is open to environmental influences. In terms of brain plasticity, factors such as the society, environment, and family in which people live can change their brains and enable them to live accordingly. Although life adventures appear to be within the framework of social harmony, there must also be intellectual and religious harmony within social harmony. This reinforces the idea that individuals tend to align more with the thoughts and beliefs instilled by culture given the adaptable nature of the human brain influenced by cultural factors. When the views of the schools of theology are considered considering these evaluations, it becomes clear that the Mu'tazilites and Māturīdīs' belief that the source of the wujūb of marifatullah is intellect is at a point that needs to be reconsidered in terms of human biology and psychology. Although the Asharites emphasize human beings attaining knowledge of God through intellect, their focus on prophethood indicates that a revelation offer appears more accurate concerning human nature in the context of Marifatullah. (shrink)

Originally published in 1934, this book presents the content of an inaugural lecture delivered by the British philosopher Charles Dunbar Broad (1887-1971), upon taking up the position of Knightbridge Professor of Moral Philosophy at Cambridge University. The text presents a discussion of the relationship between determinism, indeterminism and libertarianism. This book will be of value to anyone with an interest in the writings of Broad and the history of philosophy.

How best to avoid the Levinas Effect, as it has been called, the tendency to make Emmanuel Levinas everything to everyone? One way is to demonstrate that Levinas's thinking does not fit into any of the categories by which we ordinarily approach political theory. If one were forced to categorize Levinas's political theory, the term "inverted liberalism " would come closest to the mark. As long, that is, as one emphasizes the term "inverted" over "liberalism." Levinas's defense of liberalism is (...) likely the strangest defense the reader has encountered. We should, argues Levinas, foster and protect the individual because only the individual can see the tears of the other, the tears that even the just regime cannot see. The individual is to be fostered and protected for the sake of the other individual. Whether this has anything to do with "real" liberalism, and whether it should, is the topic of this essay. (shrink)

Corporate governance is increasingly becoming an issue of global concern, not least because we are more and more living in a corporate world that transcends international boundaries. The main purpose and motivation of this study is to determine how the international community should motivate businesses in fostering exemplary corporate governance, therefore eliminating obstacles to ethically exemplary behavior. The empirical approach utilized here has been applied to 161 businesses, both listed and over-the-counter (OTC) companies, with the results indicating that ethical considerations, (...) corporate governance and organizational performance are inextricably linked and, to an extent, demonstrably proportional. This study also indicates a major finding that family management is a significant mediating variable of the ethical considerations of corporate governance and organizational performance. Finally, this study has developed an operational model of ethical considerations of corporate governance as a consultancy aid for businesses that wish to implement and/or boost their performance in respect to corporate governance. (shrink)

The self is a topic that crosses a great many disciplinary boundaries; concepts of the self are central to political science, psychoanalysis, philosophy, sociology, and classical studies. In this book, C.Fred Alford sets forth a psychoanalytic account of the self and applies it to texts by Plato, Hobbes, Locke, Rawis, and Rouseau in order to draw out their implicit, often inchoate, assumptions about the self.

The title may be understood in three ways. Firstly, the truth under study is the truth about freedom. We speak of the truth of something, in as much as we presume that there are many misconceptions about that something, and it stands in need of clarification. Thus, the many misconceptions about freedom will have to be divested, if freedom is to be rightly grasped. Secondly, in the sense that there is a truth in the core of freedom, indeed, truth is (...) the essence of freedom. If truth is to be rightly grasped, its core has to be penetrated. Thirdly, there is a deeper relation between truth and freedom. Freedom cannot be understood, much less rightly practised, if we do not comprehend the necessary relation that freedom bears to truth. This essay purports to study all three senses, not quite generally, but with special reference to Ratzinger, the German theologian-cum-phenomenologist of religion, who also happens to be the current pope Benedict XVI of the Catholic Christianity. The study proceeds in three stages. First of all, I will give the statement of the problem. Secondly, I will briefly dwell on the modern Western history of freedom. Thirdly, I will study the interface between freedom and truth, highlighting the nature of human freedom, the relation between freedom and responsibility, and the relation between freedom and the truth of human existence itself. The essay is more interpretive than evaluative, with an eye to be as close to the insightful thoughts of Ratzinger as possible. (shrink)

La réception tardive de l'oeuvre de Ernst Troeltsch en France nous a privés d'une analyse du christianisme originale et féconde. Elle nuance et enrichit ce que nous savons, au travers de la réflexion wébérienne notamment, des relations de la religion chrétienne à la modernité. Contre les interprétations usuelles qui datent l'émergence de cette dernière de la Renaissance et de la Réforme, Troeltsch insiste sur la centralité des Lumières comme marquant la fin de la civilisation ecclésiastique ; c'es l'évanouissement de la (...) référence structurante à l'ordre divin qui inau­gure selon lui l'entrée dans le monde moderne. Sur la base de ce constat, il s'agit pour Troeltsch de trouver une définition du christianisme qui soit en adéquation avec les conditions de l'existence moderne. Dans son ouvrage datant de 1912, « Les doctrines sociales des Églises et groupes chrétiens », il examine les types « Église », « secte » et « mystique » pré­sents depuis les origines évangéliques, circonscrivant trois modes socio­logiques et éthiques qu'il confronte à la modernité. Aucun n'est seul adéquat. Pour durer, le christianisme devra, selon Troeltsch, renoncer à la réalisation d'un programme éthique d'essence religieuse au sein du monde et accepter le cantonnement de la foi dans l'intimité des cons­ciences, tout en s'articulant à des réalités socio-culturelles à l'échelle de tous dont les formes et les transformations internes sont toujours à repenser.The delayed reception of the work of Ernst Troeltsch in France deprived us of an analysis of an original and fertile Christianity. It nuances and enriches what we know, especially through a Weberian reflection, about the relations of the Christian religion and modernity. Against the customary interpretations that date the emergence of the latter from the Renaissance and the Reformation, Troeltsch insists on the centrality of the Enlightenment as marking the end of an ecclesiastical civilization. It is the disappearance of the structuring reference to the divine order that inaugurated, according to him, the entrance to the modern world. On the basis of this observation, Troeltsch is interested in finding a definition of Christianity that would be in harmony with the conditions of modern existence. In his work dating from 1912, "The social doctrines of the Churches and Christian groups ", he examines the categories "Church", "sect", and "mystic" that were present evangelical times, circumscribing three sociological and ethical modes, which he confronts with modernity. No single one is adequate. In order to endure, Christian­ity should, according to Troeltsch, renounce the attempt to set up an ethical program of a religious essence in the heart of the world and accept the establishment of a faith in the intimacy of consciences, all the while adapting its« to socia-cultural realities applicable to everyone, of which the forms and internal transformations are always to be re-thought. (shrink)

De generationewas the last of the three works published by William Harvey during his lifetime. Although this work on generation was most ambitious, being the product of prolonged and detailed researches, it has received relatively little attention from modern writers. It is generally felt that this work, like William Gilbert'sDe mundo, departs significantly from the more pronounced empirical approach to science which characterized Harvey's first publication,De motu cordis. De generationeshows that Harvey regarded reference to teleological and vitalistic principles as necessary (...) for the solution of crucial problems in biology. In this respect he differed from his contemporaries, the iatrochemical and iatromechanical physiologists, whose non-teleological approach seems, at least superficially, to be in sympathy with the modern biological tradition. The structure and content ofDe generationeare so evidently determined by Aristotle's biological writings, that the work is used to illustrate Harvey's failure to emancipate himself from the philosophical encumbrances of antiquity. (shrink)

Монографія "Функціональність релігії: український контекст".

Upshot: The three commentaries focus on the c-book as “object,” on locating the learner in the design process and on the challenge to develop more fine-grained theory for constructionist collaborative design of educational resources. I respond to this delightfully critical discussion in three ways, addressing the c-book as a potentially new kind of mediation, thinking of constructionist collaborative designs as creativity enhancers and considering constructionism as one of the key frameworks for understanding collective designs.

I do not think that the existence of God can be proved or even that the main justification for the belief can be found in argument in the ordinary sense of that term, but I think two of the three which have, since Kant at least, been classified as the traditional arguments of natural theology have some force and are worthy of serious consideration. This consideration I shall now proceed to give. I cannot say this of the remaining one of (...) the arguments, the ‘ontological proof’, which I shall therefore not discuss here. (shrink)

CITATION: Ewuoso, C., Hall, S. & Dierickx, K. 2017. How do healthcare professionals manage ethical challenges regarding information in healthcare professional/patient clinical interactions? a review of concept- or argument-based articles and case analyses. South African Journal of Bioethics and Law, 10:75-82, doi:10.7196/SAJBL.2017.v10i2.610.

В статті С.Присухіна «Діалог релігії і науки: аспекти дослідження в працях Івана Павла ІІ» проаналізовано філософсько-богословські рефлексії Івана Павла ІІ щодо сутнісних характеристик діалогу релігії і саме сучасної науки, завдання його вдосконалення в контексті становлення і розвитку культури життя.

El siguiente trabajo se enmarca en una investigación acerca de las fuentes históricofilosóficas que dan cuenta de los fundamentos de la tendencia de la filosofía a interpretarse a sí misma como una ciencia. Hemos tomado algunos de los diálogos socráticos de Platón para pesquisar cómo opera esto ahí, cuál es su motivación última y cuál su sentido. El supuesto básico es que cabe, en algún sentido, pensar la actividad filosófica como un “saber del saber”. El hilo conductor lo constituye el (...) examen de ciertos pasajes ejemplares en donde aparece la llamada “analogía del arte”, a través de la cual se ponen al descubierto ciertos caracteres esenciales del saber. Finalmente se concluye que la motivación de un “saber referido al saber” no puede ser “epistemológica” sino fundada en la preocupación por alcanzar una vida de excelencia. (shrink)