8 March, now known as International Women’s Day, is a day for feminist claims where demonstrations are organized in over 150 countries, with the participation of millions of women all around the world. These demonstrations can be viewed as collective rituals and thus focus attention on the processes that facilitate different psychosocial effects. This work aims to explore the mechanisms involved in participation in the demonstrations of 8 March 2020, collective and ritualized feminist actions, and their correlates associated with personal (...) well-being and collective well-being, collective efficacy and collective growth, and behavioral intention to support the fight for women’s rights. To this end, a cross-cultural study was conducted with the participation of 2,854 people from countries in Latin America and Europe, with a retrospective correlational cross-sectional design and a convenience sample. Participants were divided between demonstration participants and non-demonstrators or followers who monitored participants through the media and social networks. Compared with non-demonstrators and with males, female and non-binary gender respondents had greater scores in mechanisms and criterion variables. Further random-effects model meta-analyses revealed that the perceived emotional synchrony was consistently associated with more proximal mechanisms, as well as with criterion variables. Finally, sequential moderation analyses showed that proposed mechanisms successfully mediated the effects of participation on every criterion variable. These results indicate that participation in 8M marches and demonstrations can be analyzed through the literature on collective rituals. As such, collective participation implies positive outcomes both individually and collectively, which are further reinforced through key psychological mechanisms, in line with a Durkheimian approach to collective rituals. (shrink)

The notion of ubuntu and communalism is of great importance in anAfrican educational discourse, as well as inAfrican Philosophy of Education and in Africanphilosophical discourse. Ubuntu is aphilosophy that promotes the common good ofsociety and includes humanness as an essentialelement of human growth.

Ari Aster’s 2019 folk horror film Midsommar, which enjoyed both critical and popular success, features a bright colour palette and an eerily playful tone alongside a dark narrative exploring complexities of grief, depression, and bad relationships. The remote Swedish community to which protagonist Dani, her boyfriend, and his friends travel for a mid-summer festival is designed around beautiful objects, collective experiences, and rituals that foreground communal emotions, all of which contrast the technologically mediated communications foregrounded at the film’s outset. In (...) fact, this community offers meticulously constructed antidotes to the loneliness of the modern world, and to Western ideals of masculine emotional distance…but at a cost. This paper examines the intersection of emotion, community, and gender in Midsommar, using the concept of affective design – usually associated with technology design – as well as work on group-based emotions, to interrogate the film’s vision of a community that challenges gender norms and the boundaries of emotional experience. Through the depiction of ingroup boundary-policing, stark contrasts between visions of masculinity, and lush visions of aesthetic experience and emotional release, Midsommar offers a series of convincing compensatory mechanisms that invite viewers, along with the main character, to temporarily compromise morality for the sake of belonging. (shrink)

Defende-se que a análise da produção do conhecimento orientada pela perspectiva da concepção materialista e dialética da história deve pautar-se: pela percepção da realidade como totalidade pré-existente e independente da sua fragmentação em disciplinas; pelo entendimento de que a produção do conhecimento expressa no plano das ideias o embate travado no âmbito das relações de produção, por forças que disputam o controle e a direção das forças produtivas. Defende-se que não é suficiente classificar a produção do conhecimento conforme as orientações (...) epistemológica mas necessário e urgente situar esta produção na realidade que a produz. (shrink)

Seguindo os passos de Stanley Cavell e de Stephen Mulhall, argumentarei neste artigo que o cinema pode oferecer contribuições genuínas para a filosofia. Para tanto procurarei mostrar que os principais obstáculos para considerar o cinema como capaz de fazer filosofia derivam de pontos de vista bastante restritivos sobre a natureza da racionalidade, da cognição, do significado - e, finalmente, da filosofia e do cinema eles mesmos. Apresentarei alguns desses obstáculos e indicarei formas de removê-los, adotando uma interpretação mais ampla dessas (...) noções. A compreensão resultante será então elaborada em mais detalhes por meio da leitura de um filme específico - Rashomon, de Akira Kurosawa - que considero uma obra exemplar de ficção cinematográfica capaz de refletir filosoficamente sobre a natureza da realidade e de nossa própria existência. Essa leitura será enriquecida por meio de um "interlúdio heideggeriano" que trata da importância dos estados de ânimo para nos sintonizar com o mundo. Finalmente, e com essas considerações em mãos, concluirei minha análise de Rashomon e farei um balanço dos resultados. (shrink)

The paper supports a dialectical interpretation of Wittgenstein's method focusing on the analysis of the conditions of experience presented in his Philosophical Remarks. By means of a close reading of some key passages dealing with solipsism I will try to lay bare their self-subverting character: the fact that they amount to miniature dialectical exercises offering specific directions to pass from particular pieces of disguised nonsense to corresponding pieces of patent nonsense. Yet, in order to follow those directions one needs to (...) allow oneself to become simultaneously tempted by and suspicious of their all-too-evident "metaphysical tone" - a tone which, as we shall see, is particularly manifest in those claims purporting to state what can or cannot be the case, and, still more particularly, those purporting to state what can or cannot be done in language or thought, thus leading to the view that there are some things which are ineffable or unthinkable. I conclude by suggesting that in writing those remarks Wittgenstein was still moved by an ethical project, which gets conspicuously displayed in these reiterations of his attempts to cure the readers from some of the temptations expressed by solipsism. (shrink)

This paper offers a grammatical investigation of some important aspects of our moral life taking a scene from the movie Mr. Deeds Goes to Town as a test case. The main question I try to answer is whether there are situations in our moral discussions in which the proper and rational attitude is to show disagreement, as opposed to continuing the dialogue. Many philosophers seem committed to a conception of moral reasoning that takes as its end rational agreement among agents; (...) from that perspective, expressing indignation would just amount to an irrational way of trying to get rid of the burdens put upon the agent's shoulders in the context of a moral discussion. Against that widespread viewIwill defend a Cavellian version of moral perfectionism, which takes rational disagreement as a legitimate outcomeof moral arguments. That view, as we shall see, will be predicated upon a distinctive understanding of practical rationality, hence the importance of comparing moral discussion to other forms of rational engagement. (shrink)

This paper argues for a dialectical reading of Wittgenstein ’ s grammatical reminders concerning the uses of the first person pronoun in The Blue Book. Against a widespread, ‘ non-referential ’ view which takes those reminders as direct attempts at blocking some substantial metaphysical results, the reading here proposed emphasizes their topic and therapeutic role as parts of an attempt to unveil the sources of some philosophical temptations, among them particularly that of solipsism, ultimately aiming to loosen its grip, as (...) opposed to repress or sublimate it. (shrink)

In the Preface of the Tractatus Wittgenstein presents his proposal of “drawing limits” separating sense from nonsense as a way to get rid of philosophical problems caused by “misunderstandings of the logic of our language.” Such limits, we will later discover, will be drawn by means of a method which allows one to determine whether a given projection of a strings of signs was made in accordance with the rules of logical syntax, or else violated them, thus generating metaphysical propositions. (...) Notwithstanding its centrality for the Tractatus, the idea of drawing such limits seems to be in tension with Wittgenstein’s actual procedure in most of the book, which from its very first numbered proposition introduces “metaphysical” theses again and again in order to achieve the results programmatically indicated in the Preface—hence the need for the self-undoing message of 6.54, urging the reader to recognize those propositions “as nonsensical, when he has used them—as steps—to climb up beyond them.” That tension creates some of the most challenging questions in the debate about how to read the Tractatus—questions such as: how are we supposed to use Wittgenstein’s propositions as “steps in a ladder”? What exactly does “throwing the ladder away” amount to? And what does it mean to “see the world aright” after “overcoming” those propositions? This paper attempts to answer those questions by means of a close reading of an exemplary set of propositions dealing with solipsism and the limits of language. Although limited in scope, the hope is that such reading might stand as a test case for parallel readings of other parts of the book. (shrink)

http://dx.doi.org/10.5007/1808-1711.2008v12n2p217 O presente ensaio fornece uma reconstrução do argumento de Strawson no capítulo 3 de Individuals , destacando um aspecto de sua análise que tem recebido relativamente pouca atenção na literatura: o papel atribuído à atitude “não-distanciada” ou “envolvida” em relação a outros sujeitos na constituição de uma consciência não-solipsista do mundo. Além disso, o ensaio apresenta algumas das principais linhas de desenvolvimento disponíveis para uma melhor articulação desse aspecto da análise strawsoniana, concluindo com a sugestão de que a principal (...) fraqueza do argumento defendido em Individuals poderia ser sanada a partir de uma maior atenção ao exame posterior, por parte de Strawson, das variedades de atitudes e sentimentos “reativos” para com outros sujeitos (sobretudo como este exame é apresentado no artigo “Freedom and Resentment”). (shrink)

Este artigo defende uma leitura dialética dos lembretes gramaticais de Wittgenstein acerca dos usos do pronome de primeira pessoa no Livro Azul. Contra uma visão “não-referencial” bastante comum, que trata esses lembretes como tentativas diretas de bloquear resultados metafísicos substanciais, a leitura aqui proposta enfatizará sua função terapêutica, tomando-os como partes de um processo dialético que tem por fim revelar as fontes de algumas tentações filosóficas, entre elas particularmente o solipsismo, com o intuito de enfraquecer seu fascínio, em vez de (...) reprimi-lo ou sublimá-lo. (shrink)

Most readers of the Investigations take skepticism as a target of Wittgenstein’s remarks, something to be refuted by means of a clear grasp of our criteria. Stanley Cavell was the first to challenge that consensual view by reminding us that our criteria are constantly open to skeptical repudiation, hence that privacy is a standing human possibility. In an apparently similar vein, Saul Kripke has argued that a skeptical paradox concerning rules and meaning is the central problem of the Investigations – (...) and one that receives a skeptical solution. Following the orthodoxy, however, Kripke does not take privacy as a real threat but instead reads Wittgenstein as offering an argument against its very possibility. This paper offers a critical assessment of Kripke’s and Cavell’s readings, and concludes by delineating an understanding of our linguistic practices that acknowledges the seriousness of skepticism while avoiding the kind of evasion shared by Kripke and the orthodoxy, enabling us to see agreement and meaning as continual tasks whose failure is imbued with high existential costs. (shrink)

In this article the authors analyse narratives of the ‘agents’ associated with book publishing in Latvia, instrumentalizing the Bourdieusian theoretical framework of habitus–capital–field in order to understand the particulars of power relationships in the national book publishing field. Based on the results of the narrative analysis, authors conclude that power relationships in book publishing in Latvia have historically shifted during periods when major social transformations have taken place in other fields of the social world and echoed in the publishing field (...) in the form of altered conditions. Depending on each agent’s position in the field, these changes have meant that values and meanings linked with the practice of publishing have either had to be adjusted or been significantly disruptive. (shrink)

A proposta de análise dos contos The Night Came Slowly (1894) e A Reflection (1899) de Kate Chopin considera a perspectiva de Lefebve (1980) de que, embora com estruturas distintas, o discurso da poesia e o discurso da narrativa operam do mesmo modo e são capazes da mesma poesia. Intenciona-se mostrar como a prosa poética de Kate Chopin articula imagens líricas e uma linguagem simbólica para tratar de questões metafísicas e atemporais, assinalando o viés de crítica social da autora. Para (...) tanto, a análise será norteada pelos fundamentos teóricos propostos por Massaud Moisés, Octavio Paz, Jean Y. Tadié, entre outros, pelos aspectos simbólicos apontados por Gaston Bachelard e Mircea Eliade bem como por autores que embasam a crítica literária chopiniana.Palavras-chave: Prosa poética. Kate Chopin. The Night Came Slowly. A Reflection. (shrink)

The globalization in business and tourism becomes crucial more and more for the economical sustainability of local communities. In the presence of an epidemic outbreak, there must be such a decision on the policy by the host community as whether to accept visitors or not, the number of acceptable visitors, or the condition for acceptable visitors. Making use of an SIRI type of mathematical model, we consider the influence of visitors on the spread of a reinfectious disease in a community, (...) especially assuming that a certain proportion of accepted visitors are immune. The reinfectivity of disease here means that the immunity gained by either vaccination or recovery is imperfect. With the mathematical results obtained by our analysis on the model for such an epidemic dynamics of resident and visitor populations, we find that the acceptance of visitors could have a significant influence on the disease’s endemicity in the community, either suppressive or supportive. (shrink)

O objetivo desta publicação é incentivar a produção filosófica de excelência por parte de pesquisadores notadamente influenciados pela filosofia de Wittgenstein e cujos temas possam suscitar um debate aprofundado. Além de desafiar o empreendimento filosófico contemporâneo, os temas aqui apresentados abordam questões que muitas vezes estão além daquelas consideradas por Wittgenstein em seu tempo. O leitor encontrará neste volume questões relacionadas ao ceticismo semântico e epistêmico, ao relativismo ético, às leituras literárias de Wittgenstein, ao problema das outras mentes e percepção (...) de aspectos, a intersubjetividade e o caráter contrassensual do Tractatus Logico-Philosophicus, e, também, relacionadas ao Paradoxo de Moore. (shrink)

Život Elze Kučere -- Prva hrvatska knjižničarka -- Kučera kao filozofkinja -- Prva hrvatska eksperimentalna psihologinja -- Dodatak I. Kratak izbor iz proze i poezije Elze Kučere -- Dodatak II. Izbor iz Kučernih knjižničarskih zapisa -- Dodatak III. Kučerin neobjavljen tekst Karakteristika mišljenja i htijenja u vidu eksperimentalnog istraživanja.

Recently two distinct forms of rule-utilitarianism have been introduced that differ on how to measure the consequences of rules. Brad Hooker advocates fixed-rate rule-utilitarianism, while Michael Ridge advocates variable-rate rule-utilitarianism. I argue that both of these are inferior to a new proposal, optimum-rate rule-utilitarianism. According to optimum-rate rule-utilitarianism, an ideal code is the code whose optimum acceptance level is no lower than that of any alternative code. I then argue that all three forms of rule-utilitarianism fall prey to two fatal (...) problems that leave us without any viable form of rule-utilitarianism. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

Recognized in his day as a man of letters equaling Rousseau and Voltaire in France and rivaling Samuel Johnson, David Hume passed from favor in the Victorian age--his work, it seemed, did not pursue Truth but rather indulged in popularization. Although Hume is once more considered as one of the greatest British philosophers, scholars now tend to focus on his thought rather than his writing. To round out our understanding of Hume, M. A. Box in this book charts the interrelated (...) development of Hume's literary ambitions, theories of style, and compositional practice from his Treatise in 1739 through the Enquiries. In so doing, Box makes the case for Hume's career-long concern with the presentational modes of reaching an audience for his philosophical writings. Hume reacted to the popular failure of his masterpiece, A Treatise of Human Nature, Box suggests, by self-consciously exploring strategies in his subsequent works for agreeably bringing his readership to participate in the act of philosophizing. Combining a sensitive grasp of the ways Restoration period and eighteenth-century writers conceived the relations between rhetoric and philosophy with sound readings of particular texts, Box shows how Hume's literary concerns went beyond matters of style to involve persona, structure, and doctrine. While this book helps explain long-standing ambiguities surrounding Hume, especially by pointing out the tension between his created persona and his own voice, it also serves as an excellent introduction to his philosophy. (shrink)

In 2005 St Andrews Studies published a volume of essays by Anscombe entitled Human Life, Action and Ethics, followed in 2008 by a second with the title Faith in a Hard Ground. Both books were highly praised. This third volume brings essays on the thought of historical philosophers in which Anscombe engages directly with their ideas and arguments. Many are published here for the first time and the collection provides further testimony to Anscombe's insight and intellectual imagination.

The Greeks and Romans have been charged with destroying the ecosystems within which they lived. In this book, however, M. D. Usher argues rather that we can find in their lives and thought the origin of modern ideas about systems and sustainability, important topics for humans today and in the future. With chapters running the gamut of Greek and Roman experience – from the Presocratics and Plato to Roman agronomy and the Benedictine Rule – Plato's Pigs brings together unlikely bedfellows, (...) both ancient and modern, to reveal surprising connections. Lively prose and liberal use of anecdotal detail, including an afterword about the author's own experiments with sustainable living on his sheep farm in Vermont, add a strong authorial voice. In short, this is a unique, first-of-its-kind book that is sure to be of interest to anyone working in Classics, environmental studies, philosophy, ecology, or the history of ideas. (shrink)

The present study seeks to lay out the most basic elements of the ontology of classical Aš‘arite theology. In several cases this requires a careful examination of the traditional and the formal lexicography of certain key expressions. The topics primarily treated are: how they understood “Being/ existence” and “being/existent” and essential natures; the systematic exploitation of the equivocities of certain expressions within a general context in which other than words there are no universals proves to be elegant as well as (...) insightful; the basic categories of primary entities: independant beings and nonindependant beings, created and uncreated, the equivocity of “being/existent” as predicated of contingent entities on the one hand and of God and His attributes on the other, and certain problems that arise because of the rigid application of the system's underlying analytic principles. Nous essayons ici de presenter les éléments fondamentaux de l'ontologie de l'aš‘arisme classique. Pour quelques expressions, il a fallu examiner la lexicographie et ordinaire et technique pour bien comprendre leur emploi et leur signification. Les sujets examinés sont: le sens de “Etre/existence” et de “être/existant” et le concept de réalité essentielle; l'emploi nuancé des équivocités de quelques expressions dans un contexte où les seuls universaux sont des mots, emploi qui se révèle philosophiquement élégant; les catégories fondamentales des êtres: êtres indépendants et êtres non-indépendants, soit créés soit incréés, l'équivocité de “être/existant” dit des êtres contingents d'une part, de Dieu et ses attributs d'autre part, et enfin quelques difficultiés qui résultent de l'application rigide des principes analytiques du système. (shrink)

Let A be an algebra. We say that the functions f 1 , . . . , f m : A n → A are algebraic on A provided there is a finite system of term-equalities $${{\bigwedge t_{k}(\overline{x}, \overline{z}) = s_{k}(\overline{x}, \overline{z})}}$$ satisfying that for each $${{\overline{a} \in A^{n}}}$$, the m -tuple $${{(f_{1}(\overline{a}), \ldots , f_{m}(\overline{a}))}}$$ is the unique solution in A m to the system $${{\bigwedge t_{k}(\overline{a}, \overline{z}) = s_{k}(\overline{a}, \overline{z})}}$$. In this work we present a collection of general (...) tools for the study of algebraic functions, and apply them to obtain characterizations for algebraic functions on distributive lattices, Stone algebras, finite abelian groups and vector spaces, among other well known algebraic structures. (shrink)

In this interview with Michael Lazarus, Jay Bernstein reflects on the history of his intellectual friendship with Gillian Rose—until her early death, his dearest friend. It was a friendship rooted in a shared passion for Hegel's philosophy as the ground origin and abiding source of Marxist Critical Theory. In the course of the interview, Bernstein comments on the role of speculative propositions in Rose's reading of Hegel; her modernist understanding of the meaning of style even after her critique of Adorno (...) on style; on her obsession with critiquing post-structuralism; her continuing allegiance to Marxism; his understanding of her turn to political theology; the significance of Marx's “On the Jewish Question” for her and him; the meaning of law in Rose's thought as well as in his; the power and courage of her last book, Love's Work, its work of affirmation. He concludes with a reflection on his sense that she is a thinker whose fate is to be loved, studied, forgotten, and then discovered anew. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Mystery of Problems for Modern Theological MethodologyBruno M. Shah O.P.Recent trends in Catholic theology emphasize the category of "mystery." But "problems," which can seem distinct from and even opposed to mysteries, have a constitutive role in the work of theology as well. If the object of faith is God, and if theology's goal is typically defined as "faith seeking understanding," then the object of theology must include the (...) seeking's problematical quotient. At the very least, problems condition the faith-and-reason labor of theological enquiry. This essay claims that problems philosophically orient and index the theological articulation of mysteries—not the mysteries themselves—particularly in a modern key, and that they require explicit attention in theological methodology and pedagogy.First, I explain my concern with the "return to mystery" in conciliar-era Catholic theology. This explanation entails, second, describing the special attention to "problems" in neo-Kantianism, which bequeaths the tension between the empirical world and transcendental freedom to modern theology. These two historiographical matters in methodology set up the tension between problems and mysteries for Catholic thinking. Third, I briefly return to Aristotle's thoughts on the matter, which are a lodestone for the tradition. Fourth, I evaluate the positions of Jacques Maritain and Gabriel Marcel, the most important conciliar-era thinkers who thematized the relationship between problems and mysteries. My treatment will show how both ontological (Maritain) and existential (Marcel) dynamics of mystery are necessarily linked to metaphysical and spiritual problems. The [End Page 1265] critical ascertaining of theological mystery formally requires orientation via philosophical problems.My concern here is fundamental, ecclesial, and professional, interested that those who serve the Church through theological writing and teaching do so in a recognizably common or compatible manner, and in a way that can meaningfully stimulate theological interest. If the teaching of theology would invite students to embark upon the via inventionis and not merely yield to the via doctrinae, there must be fundamental advertence to ontological and existential problems as the theologically constitutive point of departure.1 Theologians do well to think in correlative terms of problems and mysteries. As a fifth and final point, then, I suggest that the quintessential starting point for (fundamental) theology today is the problem and mystery of the human person.Historical Context 1: The Return to MysteryContemporary Church life and theology have witnessed a "return to mystery."2 "Mystery" refers to some range or dynamic of reality that is essentially inaccessible apart from some feature of religious or spiritual practice. Christian reference to "mystery" or "mysteries" etymologically intimates that there are realities of which we cannot and/or ought not to speak, even as these mysteries have in some way been disclosed.3 Mysteries, therefore, are tensional in that they indicate at once contact and transcendence, knowledge and nescience. Christians and others communicate in religious mysteries through liturgical exercise and creedal confession, as well as through personal prayer and even existential trial. They are mediations of what is categorically transcendent, of what constitutively eludes or escapes [End Page 1266] the categories of our objectifying consciousness. Accordingly, the mysterious regards the inarticulable.That the substance of religious mysteries is real or true cannot be proven beyond all question, not according to commonly accessible human criteria of justification. For Christians, the gift of faith provides the convincing motive to believe in the reality of Christian mysteries through a kind of thinking with felt decision. Granting this claim, the work of theology is to reflect upon the mysteries of faith and develop expressible knowledge. Theology articulates (the) faith, extrapolating upon the reasons that the heart has for its belief. To do this work, theology trades upon fixed standards of confessional speech, liturgical practice, and perhaps also moral action, which provide lexical cogency and communicable intelligibility.The late nineteenth century witnessed attacks upon theology's claims to objectively or universally valid expression, owing especially to challenges from both epistemology and historiography.4 The surge of post-Enlightenment liberalism was surely catalytic as well. The Catholic Church initially aggregated these attacks in terms of "modernism." But then—as the standard history continues—conciliar theology gave fresh and viable riposte to what was... (shrink)

Çin, son dönemlerde Körfez Bölgesine yönelik izlediği aktif politika, Çin Devlet Başkanı Xi Jipping’in (Şi Cinping), 7-9 Aralık 2022 tarihinde Körfez’e gerçekleştirdiği kapsamlı ziyaretle birlikte daha fazla dinamizm kazanmıştır. Bu ziyareti takiben yapılan analizler Çin’in, Körfez açılımını ABD’nin bölgesel hegemonyasını zayıflatmaya yönelik bir girişim olarak değerlendirmektedirler. Aynı ziyaret sırasında Pekin ve Riyad yönetimleri arasında imzalanan kapsamlı anlaşmalar ise ABD’nin Körfezdeki uzun erimli güvenlik partneri Suudi Arabistan’a ilişkin “eksen kayması” tartışmalarını başlattı. Bu çalışma güncelliğini koruyan iki tartışmanın kapsamlı bir muhakemesini yapmayı (...) hedeflemektedir. Bu amaçla uluslararası ilişkiler disiplinin son dönem fenomen teorisi olan hiyerarşinin ilgili argümanları kullanılmaktadır. Bu teorik çerçeveden hareketle, çalışmada ilk olarak Çin’in Körfez siyasetini şekillendiren stratejilerin fiyat arttırma (oubidding) ve negatif dengeleme (negative balancing) olduğu ve bu stratejilerin Körfez Bölgesi ülkeleri açısından yeni imkânlar yarattığı tespitinde bulunulmaktadır. Bunun yanı sıra Suudi Arabistan’ın, Çin ile gelişen ikili ilişkilerini hâlihazırda ABD ile sürdürmekte olduğu ilişkisine bir alternatif olarak görmediği, aksine Çin’in bahsi geçen stratejilerinden maksimum kazanım elde ederek otonomisini arttırmaya çalıştığı ayrıca belirtiliyor. (shrink)

Juan B. Justo en la historia y el pensamiento argentinos, por A. Solari.--Teoría y práctica de la historia, por M. H. Alberti.--La base biológica de la historia, por F. Escardó.--La técnica, por A. Justo.--La economía, por R. Bogliolo.--La guerra, por A. G. Rodríguez.--La política, por A. Ghioldi.--La lucha de ciases, por R. Mondolfo.--El salariado, por M. Palacín.--Las formas típicas del privilegio, por J. L. Pena.--El gremialismo proletario, por E. Frugoni.--La cooperación libre, por N. Repetto.--La democracia obrera, por L. Pan.--La religión, (...) la cilencia, el arte, por R. Rivière. (shrink)

_Zettel, _ an en face bilingual edition, collects fragments from Wittgenstein's work between 1929 and 1948 on issues of the mind, mathematics, and language.

New trends in the economic systems management in the context of modern global challenges: collective monograph / scientific edited by M. Bezpartochnyi, in 2 Vol. // VUZF University of Finance, Business and Entrepreneurship. – Sofia: VUZF Publishing House “St. Grigorii Bogoslov”, 2020. – Vol. 1. – 309 p.

Wat is de plaats van het recht in de samenleving? Hoe fungeert het juridisch discours? Wie is de mens van het recht? Waartoe leiden de semantische transformaties die het recht tot een eigen discours maken? Hoe gaat de maatschappij met het juridisch discours om? Hoe verhoudt het rechtsbeleid zich tot de rechtswetenschap? Hoe verhouden de verschillende vakgebieden binnen het recht zich tot elkaar? Deze en andere vragen tussen rechtsfilosofie, rechtstheorie en rechtspraktijk worden in een collectie wetenschappelijke teksten geconfronteerd met kritische (...) interdisciplinaire benaderingen. Het boek biedt in die zin een kleine encyclopedie van de juridische discipline, gelieerd aan overwegingen van algemene cultuur. (shrink)

To commence any answer to the question “Can democracy promote the general welfare?” requires attention to the meaning of “general welfare.” If this term is drained of all significance by being defined as “whatever the political decision process determines it to be,” then there is no content to the question. The meaning of the term can be restored only by classifying possible outcomes of democratic political processes into two sets – those that are general in application over all citizens and (...) those that are discriminatory. (shrink)