Herman E. Daly, an economist, and John B. Cobb, Jr., a theologian, have teamed up to write a book that calls for a radical restructuring of the way we organize production and exchange. They believe that the pressure of human population and production on the biosphere will soon compel thoroughgoing changes in the way we live. They also believe that we would want radical changes, with more emphasis on community and less on the pursuit of individual advantage, if we correctly (...) understood our own natures. Because they believe that the academic discipline of economics has systematically blinded us to the social and biological realities of our situation, they focus on the criticism and reform of economics. An unfortunate result is a failure to learn what economics could tell them about the evolution and functioning of the societies they want to transform. (shrink)

Autonomous and automatic weapons would be fire and forget: you activate them, and they decide who, when and how to kill; or they kill at a later time a target you’ve selected earlier. Some argue that this sort of killing is always wrong. If killing is to be done, it should be done only under direct human control. (E.g., Mary Ellen O’Connell, Peter Asaro, Christof Heyns.) I argue that there are surprisingly many kinds of situation where this is false and (...) where the use of Automated Weapons Systems would in fact be morally required. These include cases where a) once one has activated a weapon expected then to behave lethally, it would be appropriate to let it continue because this is part of a plan whose goodness one was best positioned to evaluate before activating the weapon; b) one expects better long-term consequences from allowing it to continue; c) allowing it to continue would express a decision you made to be resolute, a decision that could not have advantaged you had it not been true that you would carry through with it; d) the weapon is mechanically not recallable, so that, to not allow it to carry through, you would have had to refrain from activating it in the first place, something you expected would have disastrous consequences; e) you must deputize necessary killings to autonomous machines in order to protect yourself from guilt you shouldn’t have to bear; f) it would be morally better for the burden of responsibility for the killing to be shared among several agents, and the agents deputizing killing to machines can do this, especially where it’s not predictable which machine will be successful; g) a killing would be morally better done with elements of randomness and lack of deliberation, and a (relatively stupid) machine could do this where a person could not; h) the machine would be acting as a Doomsday Device, so that it could not have had its hoped for deterrent effect had you not ensured that you would be unable to recall it if enemy action activated it; i) letting it carry through is a necessary part of its own learning process, and you expect that this learning will have salutary effects later on; j) human intervention in the machine’s operation would disastrously impair its precision, or its speed and efficiency; k) using non-automated methods would require human resources you just don’t have in a task that nevertheless must be done (e.g., using land-mines to protect remote installations); l) the weapon has such horrible and indiscriminate power that it is doubtful whether it could be actually used in ways compatible with International Humanitarian Law and the Laws of War, which require that weapons be used only in ways respecting distinctness, necessity and proportionality, but its threat of use could respect these principles in affording deterrence provided human error cannot lead to their accidental deployment, this requiring that they be controlled by carefully designed autonomous and automatic systems. I then consider objections based on conceptions of human dignity and find that very often dignity too is best served by autonomous machine killing. Examples include saving your village by activating a robot to kill invading enemies who would inflict great indignity on your village, using a suicide robot to save yourself from a less dignified death at enemy hands, using a robotic drone to kill someone otherwise not accessible in order to restore dignity to someone this person killed and to his family, and using a robot to kill someone who needs killing, but the killing of whom by a human executioner would soil the executioner’s dignity. I conclude that what matters in rightful killing isn’t necessarily that it be under the direct control of a human, but that it be under the control of morality; and that could sometimes require use of an autonomous or automated device. (This paper was formerly called "Fire and Forget: A Defense of the Use of Autonomous Weapons in War" on Philpapers; the current title is the title of the published version.). (shrink)

For about a hundred years there has been an intermittent but sometimes vigorous debate1 on the question whether Quintus Smyrnaeus and Tryphiodorus directly used the Second Aeneid as a source for their epic descriptions “of the capture and destruction of Troy. Heyne thought that they did not; but towards the end of the nineteenth century it appeared more likely that they did. Heinze opposed the general belief: but it was reaffirmed for Quintus by Paschal and Becker4 and for Tryphiodorus by (...) Dr. E. Cesareo on internal evidence. Meanwhile Professor Samuel E. Bassett had concluded that Quintus was not after all dependent on Vergil: and still more recently Dr. J. W. Mackail, reviewing Cesareo's monograph, has maintained with emphasis that the Aeneid is certainly not the source of the late epic. Accordingly the controversy cannot even now be considered closed. (shrink)

Von Hildebrand, D. Das Wesen der Hierarchie.--Hengstenberg, H.-E. Gegenwärtigkeit.--Deku, H. De nihilo.--Hamburger, S. J. Das Phänomen der Patina.--Marra, W. A. A minimum epistomology.--Crosby, J. F. Refutation of skepticism and general relativism.--Wenisch, F. Versuch einer Rechtfertigung der Philosophie.--Chervin, R. The Christian phenomenologist as teacher of contemporary youth.--Von Hildebrand, A. Near-sightedness of keen thinkers.--Miceli, V. Heidegger and Bultmann.--Seifert, J. Friedrich Nietzsches Verzweiflung an der Wahrheit und sein Kampf gegen die Wahrheit.--Heyne, M. W. Wesen und Wirklung einiger in der Abtreibungsdiskussion verwendeter Schlagworte.--Schwarz, S. (...) D. Spontaneous freedom.--Teichert, F.--The essence of virtue, as found in the writings of Dietrich von Hildebrand. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Latin Lay Piety in an Islamic Context:The Development of the Third Order Community of St. Mary's of Mt. Sion in Mamluk Jerusalem1Jon Paul Heyne (bio)In the spring of 1353, roughly half a century after the Latin world's loss of Acre, the Florentine lady Sofia degli Arcangeli purchased lands in Mamluk Jerusalem for the establishment of a pilgrim hospital run by a group of select companions.2 Thus began the Latin (...) hospice of St. Mary's of Mt. Sion. For twenty years under Sofia's direction, the foundation obtained numerous privileges from the popes until suddenly, in 1375, Gregory XI denounced Sofia, forbidding her continued association with the hospital. Shortly thereafter, care of St. Mary's fell into the hands of a community of Franciscan friars living in Jerusalem—members of the recently formed Franciscan Custody of the Holy Land—who in turn established various regulations for the workers at the hospital, identified simply as women (mulieres) of the hospice.3 By the fifteenth century, the community at St. Mary's was transformed into a female house of Third Order Franciscans directly under the authority of the Custody, which, [End Page 33] for its own part, had adopted the regular Observance sub vicariis of the Franciscan order.The story of Sofia's hospital and its associated house of workers raises important questions regarding the relationship of penitential lay communities to the papacy and to the mendicant orders in the late medieval period. At first glance, St. Mary's appears simply to have encountered the same fate of many quasi-religious groups in the fourteenth and fifteenth centuries; driven by papal, clerical, and Observant efforts to establish uniformity and avoid heresy among lay penitents, the hospice fell under the supervision of the Franciscans, and the women living and working there were made tertiary members of the friars' order. Was, however, this clerical interest in regulating penitential groups the primary driving force in the development and transformation of Sofia's hospital? How did the hospital's location in Jerusalem, a city under Islamic rule, influence the dynamics that formed between Sofia and the popes and between the community at St. Mary's and the nearby Franciscan monastery? I argue that both the popes' changing relationship with Sofia and the formation of closer ties between the hospice community in Jerusalem and the Franciscan Custody had as much or more to do with the opportunities and challenges presented by the hospital's position as a Latin establishment in the Mamluk Empire as it did with clerical preoccupations to promote uniformity in the late medieval Church. Thus, the history of St. Mary's expands upon recent scholarly understandings of the creation of the third orders, offering a view of these tertiary communities within the wider scope of Muslim-Christian relations in the Mediterranean.Before examining the history of St. Mary's, I offer a brief overview of recent scholarship on female tertiary communities.4 Traditional narratives on the Franciscan Third Order assert that the tertiaries officially began with St. Francis or at the very least with the creation of an "order of penitents" through the 1289 bull Supra montem.5 Several studies have challenged this older interpretation, describing the formation of the Third [End Page 34] Order Franciscans as a much messier and less coherent process spanning the thirteenth through sixteenth centuries.6 According to some of the most recent revisionist approaches, female penitential establishments first fell under increased clerical scrutiny and canonical regulation in the late thirteenth century and early fourteenth centuries.7 Nonetheless, despite such ecclesiastical efforts to conform penitential groups to more traditional forms of religious life—by requiring enclosure, a rule, and the direct association with an existing order—many lay communities remained merely quasi-religious and even those that adopted Supra montem as a "rule" were only superficially connected to the Franciscan friars. Indeed neither the lay communities nor the friars were typically interested in a more official or direct association, and the adoption of Supra montem was primarily a means by which female penitents put on the façade of a regulated monastic lifestyle so as to evade potential accusations that they were inappropriately... (shrink)

Adolescence is an important yet vulnerable period of transition from childhood to adulthood. An increasing number of studies support the traditional Catholic view, which sees teens as prone to making poor decisions when influ­enced by emotions or peer pressure but capable of thriving when guided by parents and religion. However, newer policies of medical societies undermine the traditional supports of family and faith with a permissive approach toward sexual exploration. To counter this unhealthy trend, which seems to be based more (...) on postmodern ideology than robust science, Catholic physicians should become experts in adolescent behavior and sexual health. Physicians should be sensitive to opposing viewpoints but participate only in treatments which are ethical and beneficial for their patients. Specifically, Catholic physicians must avoid contraceptives, abortion, and “gender-affirming” therapies. By using good science and emulating the models of service, Socratic dialogue, and accompaniment, physicians can guide adolescents toward a virtuous, healthy adulthood. (shrink)

This paper presents the findings of an ultrasound study of ten New Zealand English and ten Tongan -speaking trombone players, to determine whether there is an influence of native language speech production on trombone performance. Trombone players’ midsagittal tongue positions were recorded while reading wordlists and during sustained note productions. After normalizing to account for differences in vocal tract shape and ultrasound transducer orientation, we used generalized additive mixed models (GAMMs) to estimate average tongue shapes used by the players from (...) the two language groups when producing notes at different pitches and intensities, and during the production of the monophthongs in their native languages. The average midsagittal tongue contours predicted by our models show a statistically robust difference at the back of the tongue distinguishing the two groups, although tongue shape during playing does not directly map onto vowel tongue shapes as prescribed by the pedagogical literature. While the New Zealand English-speaking participants employed a playing tongue position approximating the neutral vowel schwa and vowel used in the word ‘lot’, the Tongan participants used a tongue shape loosely patterning with the back vowels /o/ and /u/. We argue that these findings represent evidence for native language influence on brass instrument performance; however, this influence seems to be secondary to more basic constraints of brass playing related to airflow requirements and acoustical considerations, with the vocal tract configurations observed across both groups satisfying these conditions in different ways. Our findings furthermore provide evidence for the functional independence of various sections of the tongue and indicate that speech production, itself an acquired motor skill, can influence another skilled behavior via motor memory of vocal tract gestures forming the basis of local optimization processes to arrive at a suitable tongue position for sustained note production. (shrink)

A gene's “expression profile” denotes the number of transcripts present relative to all other transcripts. The overall rate of transcript production is determined by transcription and RNA processing rates. While the speed of elongating RNA polymerase II has been characterized for many different genes and organisms, gene‐architectural features – primarily the number and length of exons and introns – have recently emerged as important regulatory players. Several new studies indicate that rapidly cycling cells constrain gene‐architecture toward short genes with a (...) few introns, allowing efficient expression during short cell cycles. In contrast, longer genes with long introns exhibit delayed expression, which can serve as timing mechanisms for patterning processes. These findings indicate that cell cycle constraints drive the evolution of gene‐architecture and shape the transcriptome of a given cell type. Furthermore, a tendency for short genes to be evolutionarily young hints at links between cellular constraints and the evolution of animal ontogeny. (shrink)

A moral dilemma exists in biomedical research relating to the use of animal or human tissue when conducting scientific research. In human ethics, researchers need to justify why the use of humans is necessary should suitable models exist. Conversely, in animal ethics, a researcher must justify why research cannot be carried out on suitable alternatives. In the case of medical procedures or therapeutics testing, the use of animal models is often justified. However, in forensic research, the justification may be less (...) evident, particularly when research involves the infliction of trauma on living animals. To determine how the forensic science community is dealing with this dilemma, a review of literature within major forensic science journals was conducted. The frequency and trends of the use of animals in forensic science research was investigated for the period 1 January 2012–31 December 2016. The review revealed 204 original articles utilizing 5050 animals in various forms as analogues for human tissue. The most common specimens utilized were various species of rats, pigs, mice, and rabbits although different specimens were favored in different study themes. The majority of studies were conducted on post-mortem specimens. It is, however, evident that more needs to be done to uphold the basic ethical principles of reduction, refinement and replacement in the use of animals for research purposes. (shrink)

OrientationThis study employed a second stage moderated mediation analysis to investigate the influence of authentic leadership on employee flourishing via trust in the leader and job overload.Research PurposeTo explore the relationship between authentic leadership and flourishing by considering the indirect effect of trust in the leader as potentially moderated by job overload.Motivation for the StudyAn authentic leadership style, trust in the leader, and job overload may impact employee flourishing. A deeper understanding of the potential interaction effect of trust in the (...) leader and job overload in the relationship between authentic leadership and flourishing may improve individual and organizational productivity.Research Approach/Design and MethodThis study used a quantitative, cross-sectional survey design and PROCESS for moderated mediation. The sample consisted of 314 employees in a prominent steel manufacturing organization in South Africa. The Authentic Leadership Inventory, Workplace Trust Survey, Flourishing-at-Work Scale, and the Job Demands-Resources Scale were utilized.Main FindingsThe study found that authentic leadership was a significant predictor of flourishing through trust in the leader. Job overload did not moderate the relationship between trust in the leader and employee flourishing.Practical/Managerial ImplicationsThis study emphasizes the potential role of authentic leadership in fostering a trustful relationship between employees and their leaders. It might result in the increased flourishing of employees. The non-significant influence of job overload on trusting relationships in precarious work contexts was also illuminated.Contribution/Value-AddThrough the analysis of these relations, organizations may be favorably equipped to optimize the resources required to improve performance. Moreover, the investigation into trust in the leader combined with job overload increases our understanding of supporting and promoting employee flourishing at work. (shrink)

Orientation: This study investigated the influence of authentic leadership on employee flourishing while considering the potential mediating effect of trust in the organization and organizational support as underlying mechanisms in an uncertain setting.Research purpose: To examine the relationship between authentic leadership and employee flourishing by evaluating the indirect effect of organizational support and trust in the organization as potential mediators.Motivation for the study: An authentic leadership approach, organizational support, and trust in the organization may influence the flourishing of employees in (...) uncertain times. Increasing the comprehension of the possible interaction effect of organizational support and trust in the organization in the relationship between authentic leadership and employee flourishing may improve individual and organizational efficiency.Research approach/design and method: A quantitative, cross-sectional survey design was applied in this study. The sample comprised 314 employees in a noteworthy South African steel manufacturing entity. The Authentic Leadership Inventory, Workplace Trust Survey, Flourishing-at-Work Scale, and the Job Demands-Resources Scale were administered.Main findings: The findings of this study suggest that authentic leadership was a significant predictor of employee flourishing through organizational support and trust in the organization.Practical/managerial implications: This research illuminates the potential value-adding contribution of an authentic leadership style in promoting a trust-filled relationship between team members and their organization and the support they experience from their employer. Despite the prevailing precarious context, working under the mentioned conditions might result in the increased flourishing of employees.Contribution/value-add: The analyses of the mentioned relationships might assist businesses in optimizing the resources required to improve employee and organizational performance. Additionally, the exploration of organizational support in conjunction with organizational trust raises our understanding of the possible influence these elements can have in enhancing employee flourishing in the workplace. (shrink)

Cognitive behavioral therapy (CBT) is often effective in the treatment of school refusal (SR). Its usefulness is limited, however, if youth displaying SR also refuse to attend treatment sessions. In these cases parents and school staff may consider using school-based interventions that do not rely on face-to-face assessment and treatment with the young person. The current study examined the effectiveness of a school-based intervention applied in Japan to achieve rapid return to school among adolescents displaying SR. Between 2009 and 2015, (...) the parents of 62 adolescents displaying SR were invited to implement a school-based rapid return approach. Thirty-nine parents agreed to implement the approach and 23 decided to wait until their child spontaneously attended school. Of the 39 cases in which the approach was implemented, 28 adolescents (72%) resumed attendance at their original school, 2 (5%) transferred to another school, and 9 (23%) did not resume attendance. In contrast, all 23 non-intervention cases continued to refuse to attend school for three months or longer, and none of these adolescents returned to regular school attendance within nine months. This study tentatively suggests that the rapid return approach may be an effective form of intervention for adolescents displaying SR and simultaneously refusing to attend individual therapy. Because this approach is ethically complex, involving forced school attendance in adolescence, it should only be employed under specific circumstances. These circumstances are discussed. (shrink)

Health metaphors are commonly used in a variety of contexts. While war metaphors are common in medicine, there are also other conceptualizations and other metaphors employed in different contexts. In policies, metaphors can play an important role in framing thought and discourse, and have an important effect, and even more so in educational policy. In this article, we analyze the two South African policies regarding HIV and AIDS in the educational context – the first policy from 1999, and the one (...) that replaced it in 2017. The focus is on identifying and categorizing the metaphors directly related to HIV and AIDS. We identified 29 such metaphors in policy 1, and 71 in policy 2, using the principles from the MIPVU, and thematic discourse analysis was used to categorize the metaphors into themes. The most prominent changes in the metaphors from policy 1 to policy 2 regard the focus of the imagery, as well as the conceptualization of HIV itself. These are then interpreted in the Southern African context. (shrink)

Due to the spread of COVID-19, a key challenge was to reduce potential staff shortages in the healthcare sector. Besides recruiting retired healthcare workers, medical students were considered to support this task. Commitment of medical students in Germany during the COVID-19 pandemic was evaluated using an online survey, with particular focus on their burdens and anxieties. This survey was distributed to students within a 2-week period in April and May 2020. Ultimately, 1241 participants were included in the analysis. During the (...) pandemic, 67.9% of the participants reported that they had volunteered. Furthermore, 88.9% stated that they were against compulsory recruitment in this context. Students who volunteered had a significantly lower anxiety index than non-committed students. Additionally, students were more concerned about infecting other patients and relatives than themselves. Higher levels of anxiety were related to lower levels of commitment. A mandatory assignment during the pandemic was rejected by the students and does not seem to be necessary due to the large number of volunteers. (shrink)

Johan Heyns was the moderator of the General Synod of the Dutch Reformed Church from 1986 to 1990. This church was known as a moral and theological supporter of apartheid until the 1980s. In 1980 Heyns was, for the first time, involved in public critique against the pro-apartheid stance of his church. He took an influential part in writing a new document that criticised apartheid and was accepted by the General Synod of 1986. Heyns was elected as moderator or chairman (...) of this synod. The years from 1986 to 1990 became the busiest of his life. He became the leader in his church’s defence of the new document Church and Society in and beyond South Africa. In order to get back into the World Alliance of Reformed Churches and to stay on in the Reformed Ecumenical Synod, the Dutch Reformed Church decided to depart from its apartheid ways. Heyns’ message on apartheid was shaped by his Reformed approach to life, in which he chose reform as the method for change. (shrink)

This argument map represents an argumentation from Heyns, C. . Report of the Special Rapporteur on extrajudicial, summary or arbitrary executions, Christof Heyns . S.l.: United Nations. Human Rights Council. The argument map is open for debate in AGORA-net, search for map ID 9206.

Thomas E. Hill, Jr., interprets and extends Kant's moral theory in a series of essays that highlight its relevance to contemporary ethics. He introduces the major themes of Kantian ethics and explores its practical application to questions about revolution, prison reform, and forcible interventions in other countries for humanitarian purposes.

E. J. Lowe; The problem of the many and the vagueness of constitution, Analysis, Volume 55, Issue 3, 1 July 1995, Pages 179–182, https://doi.org/10.1093/analys/.

De uma perspectiva comportamentalista radical, o eu é um repertório verbal complexo, que, como tal, tem uma gênese social. O reconhecimento da origem social do “eu” abre caminho para uma análise política, incluindo uma discussão do pa- pel das relações de poder na constituição do eu. Entretanto, uma concepção radicalmente social do “eu”, como a proposta pelo comportamentalismo, suscita um problema político: se o eu é integralmente produto do ambiente social, de onde viria uma eventual “vontade” de romper com esse (...) sistema? Parece que para reconhecer a possibilidade de ação política transformadora seria preciso preservar uma noção descontextualizada de “eu”. Considerando essa dificuldade, o objetivo deste artigo é propor uma interpretação política da constituição do “eu” no âmbito do comportamentalismo radical, mantendo no horizonte a possibilidade de uma ação política transformadora. Para tanto, destacamos como “eus” oprimidos são tornados submissos, mas também como de certas contingências podem emergir “eus” subversivos, que se opõem a um sistema social opressivo. Esse “eu” subversivo é caracterizado por um repertório de autoconhecimento mais amplo, que inclui a discriminação do papel das relações de poder e do controle promovido por instituições. Concluímos, com isso, que um “eu” socialmente constituído pode ser politicamente ativo. (shrink)

E. J. Lowe; Impredicative identity criteria and Davidson's criterion of event identity, Analysis, Volume 49, Issue 4, 1 October 1989, Pages 178–181, https://doi.

E. J. Lowe; One-level versus two-level identity criteria, Analysis, Volume 51, Issue 4, 1 October 1991, Pages 192–194, https://doi.org/10.1093/analys/51.4.192.

David E. Cooper; I*—The Presidential Address: Analytical and Continental Philosophy, Proceedings of the Aristotelian Society, Volume 94, Issue 1, 1 June 1994, P.

E. J. Lowe; Are the natural numbers individuals or sorts?, Analysis, Volume 53, Issue 3, 1 July 1993, Pages 142–146, https://doi.org/10.1093/analys/53.3.142.

G. E. Moore was a central figure in twentieth-century philosophy. Along with Russell and Wittgenstein, he pioneered analytic philosophy, and his Principia Ethica shaped the contours of twentieth-century ethics. Indeed, until the publication of Rawls's A Theory of Justice, no single book in moral philosophy was to equal Principia's influence. Unfortunately, however, Principia Ethica has so dominated critical discussions of Moore's work that even experts on his moral philosophy have tended to ignore his Ethics, which he published eight years later. (...) But Ethics is Moore's only other book on moral philosophy, and one of only a handful of post-Principia publications dealing with ethics. Its detailed discussions of utilitarianism, free will, and the objectivity of moral judgements find no real counterpart in Principia while its account of right and wrong and of the nature of intrinsic value deepen our understanding of his moral philosophy. The republication of Ethics thus rounds out our understanding of Moore's ethical thought. But the book's value goes beyond its historical or scholarly interest. A short but philosophically rich text, Ethics stands independent of Principia and repays careful study in its own right. By raising a number of fundamental questions in ethics, questions that remain live today, by proffering clear, credible, and often innovative answers to them, and by doing so with a philosophical skill that is still impressive, Moore's short book is a minor classic. Almost a century after its original publication, it still amply rewards those who read it.This new edition of Moore's Ethics includes his essay 'The Nature of Moral Philosophy' as well as editorial notes, an introduction, and a guide to further reading. (shrink)

Durkheim écrit ce livre avec un but double : d'abord il voulait expliquer ce qui crée une société, ce qui la tient ensemble ; ensuite il voulait éclaircir l'influence qu'a la société sur la pensée logique. Pour Durkheim, la religion est la clé utilisée pour déverrouiller ces deux problématiques.Dans ce livre, Durkheim argumente que les représentations religieuses sont en fait des représentations collectives : l'essence du religieux ne peut être que le sacré. Il est une caractéristique qui se trouve universellement (...) dans toutes les religions. Le sacré, être collectif et impersonnel, représente ainsi la société elle-même. Ensuite il argumente que la société a un impact majeur dans la genèse de la pensée logique. C'est la société qui fournit à l'individu les catégories (le temps, l'espace, le nombre etc.) et les concepts nécessaires pour la pensée logique. (shrink)

This book intends to introduce readers to the work of Charles E. Butterworth, and thereby to introduce students to Medieval islamic political philosophy, of which Butterworth is one of the world's most prominent scholars. In a wider sense, the Festschrift introduces its readers to the current debates on Medieval islamic political philosophy, related as they are to the questions of the relationship between islam and Christianity, the Medieval to the Modern world, and reason and revelation. Butterworth's scholarship spans six decades, (...) primarily translating, editing, and interpreting the works of the Muslim political philosopher Alfarabi (d. 950) and Averroes (Ibn Rushd, d. 1198). He began his studies of Muslim political philosophy at a time when the Middle East and islam did not have the political salience they have acquired in more recent years. instead, Butterworth's reason for engaging with islam was rooted in the question of the relationship between reason and revelation. While one possible answer was pursued in the Christian, latin West, the islamic borderlands of Greek, Roman, and Muslim civilization offered another. By exploring Averroes, who provides the possibility of an Aristotelian-Islamic political philosophy, and Alfarabi, who pursues a Platonic-islamic political philosophy, Butterworth showed how islamic civilization provided a viable alternative to the theologico-political question reason v revelation, as well as serving as an inspiration to the latin West. (shrink)

Se diserta sobre “RESISTENCIA TRIBUTARIA” JUSTIFICADA EN EL ECUADOR. Ello, porque gobierno del presidente Daniel Noboa estableció todo un “paquete” de “impuestos de guerra”, como la Contribución Temporal de Seguridad (CTS); un incremento del IVA, a discreción del presidente de la República, el pechaje del sector construcción, transferencias al exterior y otros impuestos. Ley Orgánica para Enfrentar el Conflicto Armado Interno, la Crisis Social y Económica (en adelante, la Ley), publicada en el Registro Oficial, Suplemento No. 516 del 12 de (...) marzo de 2024, trayendo a discusión los aspectos jurídicos que vician de posible inconstitucionalidad dicha Ley, con fundamento en la normativa constitucional y tributaria de Ecuador. Con la Ley, dado el contexto de su aprobación, el gobierno creó un ´impuesto de guerra´, para financiar una guerra inexistente, partiendo del hecho que la Corte Constitucional del Ecuador estableció que en el país no existe un “Conflicto Armado Interno” (CAI). Así lo estableció en sus Dictámenes 5-24-EE/24 del 9 de mayo de 2024 y 6-24-EE/24 del 13 de junio de 2024, en los que declaró inconstitucionales los decretos ejecutivos No. 250 de 30 de abril de 2024 y 275 del 22 de mayo de 2024, relacionados con el Estado de Excepción que ha regido en Ecuador desde el 10 de enero de 2024, soportado éste en la presunta existencia de un CAI, “decertado” y reconocido sin fundamento jurídico, pese a que no cumple con los supuestos fácticos y normativos fijados, con fuerza ius cogens, por el Derecho Internacional Humanitario (DIH)7 para ser calificado como tal. El ´impuesto de guerra´, fijado en la Ley, por inconstitucional, es confiscatorio. Los Dictámenes, en el plano de la reflexión tributaria, reflejan la patética violación al principio de la constitucionalidad y de la legalidad fiscal, resultando viciada de nulidad absoluta la Ley y, con ella, la configuración del tributo, porque el hecho imponible (CAI) es inexistente, implicando que el presupuesto establecido por la Ley para configurar cada `impuesto de guerra´ jamás tendrá materialización práctica (por inexistente) y nunca tendrá validez jurídica (por inconstitucional), resultando en un tributo confiscatorio, surgido contra la Carta Fundamental y evidente fraude a la legalidad tributaria del país, en perjucio del patrimonio personal o corporativo de los contribuyentes, residentes fiscales o establecimientos permanentes en el país a los que somete a un pago indebido sancionado en el artículo 122 10 , concordado con los artículo 306 al 307 del Código Tributario del Ecuador. La nulidad absoluta e ineficacia del hecho imponible, por inconstitucional, deriva en la invalidez plena y la irrelevancia constitucional del inexistente hecho generador del tributo -proveniente de un acto de naturaleza jurídica - por la no realización fáctica, tangible y concreta del presupuesto generatriz establecido (CAI) en la Ley para su configuración. Como consecuencia, nunca jamás surge válidamente la obligación tributaria, cuya exigencia resulta ineficaz, por ilegal e ilusoria. La obligación tributaria, tiene que calificarse, en tal sentido, como no nacida lícitamente en el ámbito fiscal. Con ello, habría de resultar confiscatorio el pago de la alicuota del `impuesto de guerra´ fijado por el gobierno ecuatoriano de modo inconstitucional abusando del ejercicio del poder tributario relacionado con la urgencia en materia económica. Ante las hondas repercusiones económicas que genera en la población y el sector productivo del país, se describen las posibles vías institucionales disponibles en la regulación ecuatoriana para impugnar la Ley ante la Corte Constitucional del Ecuador -o en la jurisdicción constitucional- sin menoscabo de la eventual activación de la competencia derogatoria de la Asamblea Nacional frente a la misma. Se reafirma el principio de justicia tributaria y la vigencia del Estado social de derechos y de justicia consagrado en la República del Ecuador y la plena efectividad de los derechos y garantías fundamentales de los hermanos ecuatorianos ubicados en la posición de destinatarios de un "impuesto de guerra" tan arbitrario como inconstitucional, que riñe con el enunciado constitucional y convencional del respeto a la dignidad humana y la incolumidad de la propiedad privada frente a actuaciones del Estado que representan un claro abuso en el ejercicio del poder público en desmedro de la legalidad fiscal, generador de un supuesto de patética injusticia tributaria adoptada a contracorriente de toda regulación en materia de impositiva con la publicación de la Ley Orgánica para Enfrentar el Conflicto Armado Interno, la Crisis Social y Económica. En la lucha contra conductas gubernamentales transgresoras de la dignidad humana y frente a leyes inconstitucionales que afectan los derechos fundamentales, la libertad económica y la propiedad privada de los hermanos contribuyentes ecuatorianos y sus empresas afectadas. Este esfuerzo intelectual, realizado por nuestra familia de abogados, es una reverencia a la gesta de nuestros libertadores y un llamado al pueblo ecuatoriano económicamente afectado a resistir, por medios institucionales, frente al pago de impuestos arbitrarios e ilegales que atentan contra los principios fundamentales del orden público económico previsto en la Ley Fundamental. Lo anterior, como una singular expresión reglada, lícita y avanzada de dar al traste con una ley orgánica fiscal tan arbitraria como injusta, activando los mecanismos de protección de los derechos fundamentales constitucionalmente establecidos en el Ecuador. La pretensión judicial traduciría, mutatis mutandis, en la activación institucional de la añeja figura de la "resistencia tributaria" (objeción fiscal, desobediencia tributaria), que, en sus orígenes, nació como expresión de la desobediencia civil frente a leyes impositivas injustas, con el precedente del escritor estadounidense Henry David Thoreau, encarcelado por negarse a pagar un tributo electoral, reticente a contribuir con la continuidad de la esclavitud y la financiación de la Guerra entre México y EEUU, basado en la idea de que las personas deben priorizar su conciencia sobre la obediencia a leyes injustas. -/- . (shrink)

Kvantory kak vtoropori︠a︡dkovye predikaty: ot Frege k abstraktnym logikam -- Kvantory kak funkt︠s︡ii vybora: ot Pirsa k IF-logikam -- Kvantifikat︠s︡ii︠a︡ i ėkzistent︠s︡ii︠a︡ -- Ėkzistent︠s︡ii︠a︡ i negat︠s︡ii︠a︡.

The article examines Husserl's work On the Phenomenology of the Consciousness of Internal Time. Firstly, it seeks to show the surplus of cosmic time with regard to the temporality of consciousness. Secondly, an attempt is made to establish whether the Husserlian description of the form of the flow of consciousness is circular, i.e., whether it does not presupposes the objective time that it purports to constitute. Thirdly, a critical analysis of the self-manifestation of the absolute flow of consciousness is advanced. (...) Finally, a reference is made to the aporetics that befalls any investigation that tries to reduce one form of time to the other or to apprehend them independently. (shrink)