The article focuses on the heritage of Alexey Alexeevich Borovoy, a Russian anarchist of the early 20th century. Today there is a growing interest to the works of this thinker. Particularly, researchers concede the breadth of his contribution to anarchist theory, and engage his project of personalistic anarchism, with its key concepts of personality and vital impulse. However, the author believes that there is another aspect of Borovoy’s creativity which has not been evaluated — his political theology, the reconstruction of (...) which is undertaken in this work. The analysis begins with an examination of Borovoy’s ethics of anarchism. Nietzsche was a key influence, with the concepts of the ethics of love for the near, and the ethics of love for the far. Borovoy highlighted the latter as the basis of revolutionary morality. Its main feature is the aspiration to the future — the revolutionaries are guided by an anarchist ideal, sacrificing the present for it. The main principles of this anarchist ideal are as follows: Firstly, the anarchist ideal involves the ongoing improvement of human nature and society. Secondly, anarchism believes in the freedom of the individual, which is the center of doctrine. Thirdly, the embodiment of anarchism into reality is possible through a radical break with the past, that is, a catastrophic revolution, as well as through the renewal of human nature. Finally, anarchism promises a secularized salvation — deliverance from violence. In this regard, Borovoy notes that anarchism is a faith that has replaced Christian religion. This allows us to assert that, at the implicit level, the main features of Borovoy’s anarchist project are a secularized form of Christianity. (shrink)

The article focuses on the concept of the state in the works of the German sociologist M. Weber and his contemporary, the anarchist G. Landauer. Specifically, it is commonly thought that Weber has a unique interpretation of the state, its nature, and inalienable characteristics. This Weberian approach did not fit into any of the traditions that existed at that time in Germany (for example, represented by H. Kelsen, G. Jellinek, and O. von Gierke). However, the author of the article tries (...) to demonstrate that three main Weberian aspects of the state — 1) the monopoly on legitimate physical violence, 2) the relationship of domination, which is accompanied by a minimum desire to obey, and 3) the chance for the regular reproducibility of these relationships — are consonant with Landauer’s concept of the state. This discovered conceptual affinity allows one to look at Weber’s sociology from new angles, without being impacted by the personal beliefs of the German scientist, who very critically treated anarchism as a socio-political movement. In the final section of the paper, the author discusses the modern project of “anarchist sociology”, which also uses Weberian methodology. The paper argues that “anarchist sociology” might be a promising social science with ts unique vision of several key sociological topics, such as domination, power, or social inequality. (shrink)

The article analyzes the issues of the philosophy and ideology of the future from the point of view of the theory of self-organization, or synergetics. This interdisciplinary approach allows researchers to focus their efforts on the key problems of the development of civilization and, in particular, on designing the future. In the theory of valuable information developed by D.S. Chernavsky, it is shown that there is a number of knowledge, skills, and abilities that increase the probability of their holders to (...) survive and convey essential information to the future generations. In the 21st century, civilizational choice and ideology will be such knowledge. Several “brief histories of the future” are currently popular, from S. Lem and A. Toffler to J. Attali and S.P. Huntington. All of them focus on the projection onto society of achieved or promising industrial technical changes. D. Bell’s theory of post-industrial development as well as the theory of the humanitarian and technological revolution, which is actively developing at the present time, show that this is not correct. The key factor will be the image of the desired future, which underlies the ideology adopted by the elites and public consciousness. The article shows that now a choice is being made between the society that adopts a new leftist ideology or the New Middle Ages. The current socio-economic and military-political instability in the world, which was clearly demonstrated by the situation of the COVID-19 pandemic, shows that without it the world will be dependent on the establishment and other centers of power pursuing their own, far from common, interests. (shrink)

The drama “Ressurection of the dead people”, written by the famous Orthodox hierarch saint Georgiy (Konys’kyj), presents the well-known monument of the old Ukrainian didactic literature. Even nowadays its impressive religious and ethical basis demands attention, popularization and further exploration.The aim of the article is pointing out the central moral and theological ideas of this work and making analysis of them.Georgiy (Konys’kyj’s) drama is connected with the biblical texts (with the evangelic parables of the Wheat and the Tares, (...) of the Sower and of the Rich Man and Lazarus, in particular). This connection is regular and strong enough. At the same time, the author uses some corresponding ethical senses, elements of subject line and images more or less creatively. As a result, his literary work can be interpreted as a perceptibly original one.As well as the Holy Writ and the Sacred Tradition of Church, the drama “Resurrection of the dead people” underlines the value of the different Christian virtues. Among them we find the diligence, the mercy, the making of peace, the gratefulness, the relying upon God’s Providence, the patience, the humility, the understanding of the eternal values priority, etc. Being a preacher of virtues, Ukrainian dramatist preaches down the numerous vices and sins. According to his ethical position, our struggle against the evil should be as righteous and legal as it possible.In spite of some loss of conformity to the moral theology in one episode, on the whole the drama by Georgiy (Konys’kyj) must be regarded as a successful artistic embodiment of the important ideas of the Christian ethics. (shrink)

Theofan Prokopovych and Georgiy Konyskyi are the most prominent professors of Kyiv-Mohyla Academy in the 18th century. Their courses (1707-09 and 1749/51) are well regarded among the researchers and translated into Ukrainian in 1980 and 1990 respectively. Both texts generally have been considered as original. However, after a careful examination, it possible to notice a strong influence of Prokopovych on Konyskyi. This publication provides a comparative critical edition of a section from both courses on the same topic, on the (...) infinity. The section is published together with the available Ukrainian translations. The four text are synchronized, so it is easy to track the same passage in all the texts. Since the texts of both authors are based on several manuscripts, the publication is accompanied with the apparatus criticus. Because there is no tradition of publishing critical editions of Latin texts in Ukraine, a detailed explanation of the rules of apparatus criticus is provided here. -/- At this stage, it is too early to give a full account of the connection between Konyskyi’s and Prokopovych’ courses; nevertheless, based on the published section, it possible to say that Konyskyi used Prokopovych text mostly verbatim. He made some structural rearrangements, added some comments and clarifications. His text sounds more logical and more easily to apprehend. Considering the main goal of teaching activity – to pass a common knowledge, clarity of explanation is a higher value, than originality. (shrink)

The article reveals the concept of «public theology», which is a theological response to nowdays challenges and questions in an open information society. The event of Maidan, the war in Eastern Ukraine is conceptualized from a theological point of view.

The article supplements the publication of the introduction to Theophan Prokopovych’s philosophical course (taught at Kyiv-Mohyla Academy in 1707-09). It analyses characteristics of Prokopovych’s manuscript in comparison with the manuscript of Georgiy Konyskyi’s philosophical course (taught in 1747-1749). The latter turns out to be a copy of the former, as it does not contain significant differences. The article describes the editorial principles of Prokopovych’s Prooemium and the significance of the text as well as gives short exposition of the content (...) with the analysis of references by Prokopovych. It explains some codicological and textological characteristics of both manuscripts. The analysis of textual relation between the two manuscripts shows that Konyskyi’s manuscript contains much more mistakes than Prokopovych’s manuscript. Most of more than a hundred variations between the manuscripts are mistakes in Konyskyi’s manuscript. The author supposes that the student, the scribe of Konyskyi’s manuscript, not completely understood rather complicated style of Prokopovych. Prokopovych’s position about the style of exposition shows balancing between humanistic and scholastic ideas. It states that Prokopovych refers usually to ancient authors. The references in the text are quite detailed, but not enough accurate. Half of them (6 out of 12) happen to be incorrect. It is probable that Prokopovych made references from memory. (shrink)

The article deals with the analysis of Kyiv-Mohyla conceptions of intellectual cognition in the context of the European scholastic tradition. There were analysed Traktat o duszy [The Treatise on Mind] by Kasian Sakovych, and handwritten philosophical courses by Inokentiy Gizel, Theophan Prokopvych and Georgiy Konyskyi.The article shows that Sakovych, Gizel and Prokopovych supported a typical scholastic di-vision of intellectual powers into the active and passive intellect, although Prokopovych expressed doubts about the necessity of this division. Unlike them, Konysky in (...) 1749-51 totally denied the division of the intellect. The article argues that Prokopovych’s and Konyskyi’s change in the interpretation of intellectual powers was influenced by modern philosophy, mainly by Cartesianism. In general, the views of Mohylian authors on the problem of intellectual cognition are marked by some eclecticism, combining elements of different scho-lastic schools. They followed Francisco Suarez and Scotists defining creative power of the possible intellect and the formal difference between two kinds of intellectual powers. However, they, especially Inokenitiy Gizel, went by Thomistic interpretation of verbum mentis. At the same time, the professors of Kyiv-Mohyla Academy, like other scholastic philosophers, recog-nised the necessary connection between cognitive powers of different levels. In their view, cognitive powers belong to the human being as a complex substantial system. The article proves that Kyiv-Mohyla concepts of intellectual cognition express a range of clearly modern ideas; nevertheless, they are also oriented to the ideas that modern philosophy denied. (shrink)

The publication contains the original Latin text of sections "De infinito" from the philosophical courses of Theofan Prokopovych (1707-09) and Georgiy Konyskyi (1749-51). The comparison for the first time conclusively proves that these texts are almost identical. The publication of the text takes into account all the differences that exist in manuscripts known today. In parallel with the originals, there are Ukrainian translations of both texts (published, respectively, 1980 and 1990). Such publication makes it possible to evaluate changes in (...) the Ukrainian philosophical and translation tradition. (shrink)

Georgiy Fylypovych. Church in Diaspora as a factor in the preservation of historical memory of Ukrainians. The article analyzes the role of the Church in the formation and preservation of historical memory in the Ukrainian Diaspora. It turns out the influence of churches on national identity through the creation of autonomous image of Ukraine and Ukrainians, positive stereotypes and myths, scientific concepts and popular brands.

The fifth volume of Richard Rorty's "Philosophical papers" published by Cambridge University Press, consists of the works which American philosopher wrote at the very dawn of his career in 1960s and early 1970s. In these essays Rorty addresses issues of transcendental argumentation, the internalism/externalism controversy, mind-body dualism and psychophysical monism, semantic truth, reference and justification. Supplemented by Daniel Dennett's Foreword, the book gives an excellent idea of Rorty's «analytical» writings and his evolution from eliminative materialism to pragmatism.

The study of Kant’s anthropology, proposed by Viktor Kozlovskyi in its original and thorough monograph, is an entirely new interpretation of Kant’s answer to the fundamental question “What is man?”. On the basis of the philosopher’s heritage and taking into account the large body of research lit-erature, Kozlovskyi reconstructs five conceptual “human models” in Kant’s anthropological discourse. However, this study contains a number of problematic statements and conclusions. I argue first, that there is some inconsistency between Kant’s understanding of the (...) concept of “anthropology” and Ko-zlovskyi’s explanation. Second, the model of man as intelligible being, made explicit through the con-cepts of “freedom” and “spontaneity”, is a justified construction within the limits of criticism, but not quite correct with regard to the place and function of “anthropology” in it. Third, we can see a disso-nance between Kozlovskyi’s explanation of the constellations as “chronotopes-events” and interpreta-tion of this concept by Dieter Henrich’s school, where the methodology of “research constellations” was used to elucidate the early phase of German idealism. However, this leads to the cardinal question of how far this methodology is applicable for the analysis of Kant’s philosophy. (shrink)

This paper describes an agent that shows advices for supporting mediator on our online mediation support system. The purpose of the advice is an education of mediator, and the agent presents it instead of the teacher. In this research, at first, we defined a mediation model that is an argumentation model between 3 people. Then, we defined some advice models based on the mediation model. The advice models create advice elements. The adviser agent monitors the mediation, gathers advice elements referring (...) to advice models, and creates advice from elements according to the mediation scene. As a result, it becomes possible that is advising instead of the teacher according to the situation, education purpose and learner's level. We inspected the effectiveness of the advice by the experiment of moot mediation. (shrink)

The article continues the series of works devoted to the problem of methodological substantiation of the subject of philosophical anthropology, and thereby its substantiation as a strict science. The conversation is based on search materials carried out in the German classics of the ХХ century. The first article was devoted to the experience of E. Husserl. This article is devoted to the M. Scheler’s search. The author thus relies not so much on the published and very fragmentary works of M. (...) Scheler as on the drafts of the philosopher, his diaries, lying without the application for a long time. It turns out that M. Scheler did not so much build philosophical anthropology as a positive science, but rather understood it more as a methodological science, that is, as reflexive, in which a certain search method is built, precisely because a person acts not so much as an object or subject but as constantly open problem, the one that overcomes itself, its own measure. (shrink)

What is the role of the media in the construction of collectively shared ideas about the past? Our analysis of the coverage and framing of the dictatorship in current newspapers intends to contribute to the understanding of the ways in which media discourse uses the past to serve present political interests, related to an increase in revisionist political discourse. We conducted a discourse analysis of how the Uruguayan press approaches framing the latest dictatorship, to identify how key events in the (...) public discussion of the dictatorial past are defined in the present. Along with this, identified representations they construct in terms of responsibilities attributed to actors associated with the dictatorship. We found that journalistic practices tend to avoid explanations and elaborations of historical events reproducing historical narrative frames with no additional commentaries. They do this by reproducing historical framing through bundling up various source messages from social media, idiomatic phrases and intertextual links. The appeal to these discourse practices produces polyphonic texts with less lexical density that make comprehension more dependent on reader’s background knowledge. These mediated and mediatized memories reproduce hegemonic discourses about the meanings of the past through journalistic practices that erase responsibility contributing to revisionist discourses. (shrink)

In this essay, we draw on John Haugeland’s work in order to argue that Burge is wrong to think that exercises of perceptual constancy mechanisms suffice for perceptual representation. Although Haugeland did not live to read or respond to Burge’s Origins of Objectivity, we think that his work contains resources that can be developed into a critique of the very foundation of Burge’s approach. Specifically, we identify two related problems for Burge. First, if (what Burge calls) mere sensory responses are (...) not representational, then neither are exercises of constancy mechanisms, since the differences between them do not suffice to imply that one is representational and the other is not. Second, taken by themselves, exercises of constancy mechanisms are only derivatively representational, so merely understanding how they work is not sufficient for understanding what is required for something, in itself, to be representational (and thereby provide a full solution to the problem of perceptual representation). (shrink)

In his work, the philosopher John Haugeland (1945–2010) proposed a radical expansion of philosophy's conceptual toolkit, calling for a wider range of resources for understanding the mind, the world, and how they relate. Haugeland argued that “giving a damn” is essential for having a mind—suggesting that traditional approaches to cognitive science mistakenly overlook the relevance of caring to the understanding of mindedness. Haugeland's determination to expand philosophy's array of concepts led him to write on a wide variety of subjects that (...) may seem unrelated—from topics in cognitive science and philosophy of mind to examinations of such figures as Martin Heidegger and Thomas Kuhn. Haugeland's two books with the MIT Press, Artificial Intelligence and Mind Design, show the range of his interests. -/- This book offers a collection of essays in conversation with Haugeland's work. The essays, by prominent scholars, extend Haugeland's work on a range of contemporary topics in philosophy of mind—from questions about intentionality to issues concerning objectivity and truth to the work of Heidegger. Giving a Damn also includes a previously unpublished paper by Haugeland, “Two Dogmas of Rationalism,” as well as critical responses to it. Finally, an appendix offers Haugeland's outline of Kant's "Transcendental Deduction of the Categories.” -/- Contributors Zed Adams, William Blattner, Jacob Browning, Steven Crowell, John Haugeland, Bennett W. Helm, Rebecca Kukla, John Kulvicki, Mark Lance, Danielle Macbeth, Chauncey Maher, John McDowell, Joseph Rouse. (shrink)

Limited communitarianism is presented as an alternative to classical communitarianism in African philosophy. Bernard Matolino, the proponent of this view, argues that personhood can be attained with the constitutive features of the self leading the process, as against the historical, classical communitarian view that prioritises the sociality of the self. He posits that it is a personhood conceived through such view as limited communitarianism that can guarantee individual rights and prioritises the claims of the individual in African philosophy. Matolino’s claim (...) is grounded on the view that Afro-communitarianism, as presented in the classical account such as the radical and moderate communitarianism of Menkiti and Gyekye, respectively, emphasises community essence in African philosophy and hinders the expression of rights. The claim of the classical view informs the nudge to question the relevance and compatibility of Afro- communitarianism with the complex, multicultural modern African societies. As a result, limited communitarianism rejects the mechanism of Afrocommunitarianism – essentialism. While limited communitarianism appears a rejection of what is known as Afro- communitarianism, which has earned it noncommunitarian labels such as being liberal and individualist, I argue that it is simply a well- argued form of moderate communitarianism that avoids the conundrum of community. (shrink)

n 1902, 70 million years after it tripped lightly through the Mesozoic forests in search of meat, the skeleton of a 20-foothightyrannosaurus was dynamited out of a sandstone bluff near Hell Creek, Mont. Wrapped in burlap and plaster and shipped back to New York, the bones were painstakingly reassembled by fossil curator Barnum Brown of the American Museum of Natural History. It was there, one day in 1947, that they happened to scare the bejesus out of 5-year-old Stephen Jay Gould. (...) With a mouthful of teeth as big as bananas, the great reptile gaped down at the little mammal who had usurped its place at the head of the food chain and set him scurrying for the safety of his daddy's pant leg. It was a sublime epiphany. Long after Gould could stare with equanimity at the skull of tyrannosaurus, he was left with the essential mystery that still motivates him as perhaps America's foremost writer and thinker on evolution: why should dinosaurs have ended up in human museums instead of—as one among an infinite number of evolutionary possibilities—the other way around? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:On the Inconvenience of Other People by Lauren BerlantNicholas AdlerBerlant, Lauren. On the Inconvenience of Other People. Duke University Press, 2022. 256pp.An Ambivalent TriumphAttachment is a double-edged sword. This idea is the scaffolding of the late Lauren Berlant's pivotal work, Cruel Optimism (2011), which explores the idea that attachment to a collectively invested fantasy of "the good life" acts in disservice of personal growth and lasting fulfillment. The (...) Inconvenience of Other People ostensibly repeats this structure while reattributing the role of fantasy. The premise here is that attachments to other people act in disservice to the fantasy of personal sovereignty. Of course, both texts argue for collectivity and for a recasting of the ordinary that structures current fantasies. But while Cruel Optimism builds around the unavoidable condition of fantasy, Inconvenience takes relations within the present as its fundamentally unavoidable condition, specifically the drive to be in relation even though such relations are inconvenient. "People" in the work's title stands for any attachment, any person or thing to which we exist in relation. To be part of the world is to be constantly taking in and living with the objects around us. This constant process of adjustment generates constant friction with our fantasy of sovereignty, or control, over ourselves. In Berlant's words, "inconvenience is another way of pointing to the experience of nonsovereign relationality," making our inconvenience drive the urge to maintain and explore those nonsovereign relations despite the uncomfortable friction they produce (18). Berlant's final monograph investigates the complexities of living with that inconvenience as well the potential for "loosening [those inconvenient objects] and becoming loose with them" in order to make that inconvenience generative of new perspectives and approaches (150).The prospect of overhauling our relationship with inconvenience takes place on multiple registers, both in terms of the affective states that guide the experience of inconvenience and the frameworks that determine its expression in the world. Refiguring ambivalence and dissociation, [End Page 123] the traditional affective responses to inconvenience, as well as offering a more dynamic structure for engaging with inconvenience than that of the institution, Berlant demonstrates—in a contained and structured way—the very object-loosening for which the text advocates. Although the book is presented as a collection of "assays...clusters of actions that become forms of life that shift the pressures of being in relation," it is nonetheless broken into three distinct chapters that focus on the role of the inconvenient in political relations, sexual relations, and relations with the self (11). These chapters, respectively, take up the inconvenient with regard to infrastructure, ambivalence, and dissociation.To productively engage with inconvenience, it must be accommodated within a social infrastructure. The term infrastructure positions the material of lived relationality as more flexible than that of institutions and more legible than that of expressive causality. For Berlant, "infrastructures are productive, durationally extensive spaces for the pliable forms of life that people use to make rules and norms and other means of extending the world" (23). In Chapter 2, they invoke the concept of the commons, "an orientation toward life and value unbound by concepts of property as constituted by division and ownership," using it as a way to illustrate infrastructuralism in effect (82). The commons can refer to as concrete a physical space as the Boston Common, as explored through Ralph Waldo Emerson's "Nature," or as abstract an inheritance as shared language, as explored through Juliana Spahr's lyrical autobiography, The Transformation (2007).The commons of both Emerson and Spahr make use of the concept of analogy. For Emerson, it stands for "the separation within the nonsovereign relation [of the commons] that makes linking possible" (Berlant 94). Spahr takes a more critical approach, continuing Emerson's use of the term while shining light on the glitches that emerge when any analogy is examined too closely. Acknowledging the rhetorical gymnastics required to "figure equally valued social being" within "imperialist capitalist infrastructures" reveals every possible analogy as both grossly oversimplifying and only temporarily comprehensible (105). Objects within these commons are constantly adjusting and generating new relations. The sense of an ongoing dynamic is what Berlant hopes this... (shrink)

The minutes of Adorno’s aesthetics seminar, held during the summer term of 1932 at the university of Frankfurt, are a rare trace of the early philosophical reception of Walter Benjamin’s opus magnum, The Origin of German Tragic Drama (1928). Showcasing his critical spirit and pedagogy, Adorno and his students attempt a clarification, as well as a problematization, of this dense and difficult text, touching on such problems as the historicity of ideas or the concept of a ‘constellation’. This document is (...) thus both a valuable aid for reading Benjamin’ Trauerspiel-Buch and an important document for understanding the sources of Adorno’s own philosophy. (shrink)

Martin Heidegger’s view of conformity comes in his description and understanding of Das Man or “the One”. There is controversy within Heidegger scholarship regarding the interpretation of Das Man as an existential mode. Most scholars interpret Das Man to mean the existential mode of inauthenticity and delineate the two modes of authenticity and inauthenticity in Heideggerian existentialism. Less popularly, scholars like Hubert Dreyfus and Michael Zimmerman interpret the positive and negative aspects of Das Man and suggest the third mode of (...) indifference in Heidegger’s _Being and Time_. This paper follows Dreyfus’ understanding of Das Man to posit indifference as a third mode of being that is structurally similar to inauthenticity but motivationally different from it. It then uses this difference to categorize two forms of moral conformity in Hannah Arendt’s analysis of the difference between a morality of custom and a morality of conviction. The problematic of this paper concerns the distinction between these two forms of moral conformity and the moral status of people like Adolf Eichmann whose actions Arendt describes as the banality of evil. Usually seen as preservative of morality, Arendt shows how conformity may be a site for moral conflict. (shrink)

Background Compassion fatigue and professional quality of life are important in health and professional ethics. Aim This study aimed to determine the relationship between compassion satisfaction, compassion fatigue, secondary traumatic stress, and moral injury in nurses. Research design This research is a cross-sectional descriptive-analytical study. The research community of this research was all the nurses of the teaching hospitals of Ardabil city. Three questionnaires on demographic characteristics, the Professional Quality of Life Scale (ProQOL), and the Moral Injury Events Scale were (...) used to collect data. SPSS (version 22) software was used for data analysis. Participants and research context The study recruited 297 nurses randomly selected from five teaching hospitals in Ardabil city. Ethical considerations Ethical approval was obtained from the Ardabil University of Medical Sciences ethics committee (with the code of ethics IR.ARUMS.REC.1401.198). Informed consent was obtained from the participants. Results The results showed that the mean compassion satisfaction score of this study’s participants was 37.61 ± 8.86, the mean compassion fatigue score of this study’s participants was 28.73 ± 7.04, and the mean secondary traumatic stress score of this study’s participants was 29.95 ± 7.84. The mean score of moral injury among nurses was 31.19 ± 8.54. The results showed a negative significant relationship between compassion satisfaction and moral injury ( p < 0.001). Also, there is a positive significant relationship between compassion fatigue and secondary traumatic stress with moral injury ( p < 0.001). Conclusion The results of this study show a negative relationship between compassion satisfaction and moral injury. According to the results of the present study, nurse managers should implement educational interventions, create ethical processes, and clear ethical guidelines to reduce moral injury and increase compassion satisfaction. (shrink)

Tevhid İslam inancının özünü oluşturan temel ilkedir. Yaratılışla beraber bütün peygamberlerin Allah adına ortaya koydukları akidedir. Bu inanç tek ilah çevresinde oluşan düşünme biçimini, hayat tarzını ifade eder. Bu bağlamda inanç, ibadet ve muamelat unsurlarının birbirleriyle anlamlı birlikteliğinin sonucudur. Tevhid sadece Allah’ın zatına yönelik söylemler olmayıp Allah-kâinat kilişkisinin nasıl işlediğini belirleyen sistemdir. Bu ilişkide Allah ile kâinat arasına etkin kuvvetler sokuşturmak mümkün değildir. Allah’ın, yaratıklarıyla özelde ise insanla olan ilişkisi esnasında O’nu pasif konumda bırakacak her türlü inanç ve düşünce tevhidin (...) karşısında yer almaktadır. Bu çalışmada İslam inancının temel doktrini olan tevhid inancının inşa süreci, bu bağlamda şirke yöneltilen eleştiriler Kur’ani perspektiften incelenecektir. Özellikle tevhidi anlatımların yoğunlaştığı alanlar belirlenecektir. Söz konusu anlatımların vahiy sürecindeki anlaşılma şekli ön plana çıkarılmaya çalışılacaktır. (shrink)

In recent years phenomenology has attracted the interest of science, acquiring a role far beyond philosophy. Despite Husserl's clear denial of a possible naturalization of phenomenology, scientists from different fields have proposed its naturalization. To achieve this goal, different methodologies have been proposed. Most scientists seem to agree on the claim that phenomenology cannot be a science itself because it fails to respect one of the prerequisites of science, that is, the capacity to explain its phenomena. Phenomenology, thus, is forced (...) to remain a purely descriptive effort, preliminary to authentic scientific practice. I argue, instead, that the experimental development of phenomenology explains phenomena (that is, appearances and/or subjective experiences in first person account) and uses rigorous methods, conducts valid measurements, and can validate its results. The paper provides a variety of examples of how experimental phenomenology works. (shrink)

Virtue ethics has been challenged on empirical grounds by philosophical interpreters of situationist social psychology. Challenges are necessarily challenges to something or other, so it’s only possible to understand the situationist challenge to virtue ethics if we have an antecedent grasp on virtue ethics itself. To this end, I first identify the non-negotiable “hard core” of virtue ethics with the conjunction of nine claims, arguing that virtue ethics does make substantive empirical assumptions about human conduct. Next, I rearticulate the situationist (...) challenge in light of these nine claims. I then turn to a discussion of specifications of several responses typically made by defenders of virtue ethics against the situationist challenge, arguing that most of them either are unsound or give up one of the elements in the hard core. A few, however, survive this criticism, and so I conclude by suggesting ways in which the situationist challenge might be not so much resisted as co-opted. Situational influences can be used to help people simulate virtue, a phenomenon I call factitious virtue. (shrink)

It is all the rage today to speak about the “power" of images. Yet while it seems hardly disputable that images generate fascination or repulsion and that they provoke laughter, tears or delight, it is by no means clear what it entails to grant them an agency of their own. The article sets out to chart the current literature on the topic, and to indicate why it is not the same to ask what it means for images to do things (...) to us and what it means do things with images. While the former question often leads, under a disguise of object-oriented thinking, to reintroduce mentalism, the latter gets caught up in inextricable problems that Austin’s speech act theory already had to struggle with. In the last section, at alternative account is proposed: the performance of image is not an event of causation, it is a process of visualization that lets appear what can only appear in images. (shrink)

Discussions of divine simplicity generally overlook the distinction between identity claims that are reductivist and identity claims that are eliminativist. If, for instance, the identity claim that 'the chair = a configuration of particles' is merely reductive, then there exist chairs and there exist configurations of particles and it turns out that they are identical. The identity in this case does not reduce the ontological complexity of the world. But if the identity claim is eliminativist, then it is true again (...) that chairs are configurations of particles, but chairs do not in fact exist. The illusory object that we call a chair turns out to be nothing over and above a configuration of physical particles. The chair reduces to the configuration of particles without remainder. The defense of divine simplicity in this paper argues that it is in this eliminativist sense that God's intrinsic properties are identical to God. (shrink)

In this article, I examine what selected Muslim women in Finland and Egypt do with the Qur’an in their daily lives. I shed light on their modes of engagement with the Qur’an (spiritual, emotional, intellectual, communal). I analyse how their relationship with the Qur’an is shaped and changes over the course of their life. I pay attention to the interplay between the women’s daily lives and the ways in which they experience, learn from, grapple with, and interpret the text. My (...) overall aim is twofold: to contribute to research-based understanding of the Qur’an as daily religious practice that in many ways involves learning both about God and about the complex circumstances of personal life, and to unpack the layered and shifting meanings of this practice in the context of the women’s lives. My analysis is informed by life-story interviews with six women in Helsinki and Cairo (three in each country). (shrink)

A questão feminina não é um tema visado por Arendt. O paradoxo encontrado por algumas teóricas em relação ao fato desta reconhecer-se enquanto judia, mas não enquanto mulher, faz afastar a essência do pensamento político arendtiano do movimento filosófico do feminismo, acusando Arendt de ceder à hegemonia masculina. Este prisma perde muito ao não reconhecer como sua crítica da modernidade oferece uma base sólida para pensar a mulher contemporaneamente. Sobretudo, tolhe a saída mais digna: a que reconhece o humano. O (...) escrito, a partir da revisão bibliográfica de obras como Entre o Passado e o Futuro (ARENDT, 2016) e Feminism theory and Hannah Arendt’s concept of public space (BENHABIB, 1993a), propõe demonstrar como o sujeito arendtiano, na condição de original, capaz de ação e na imprevisibilidade, existe e age no ínterim do passado-futuro é o sustentáculo teórico dos principais quadros dessa última fase do feminismo. O ponto central é retomar a discussão sobre teorias que retiram do ser a capacidade de agir, reduzindo-os ao homogêneo, e fazer a crítica às teorias contemporâneas sobre as mulheres. A partir da pesquisa, foi possível levantar diversas pensadoras que, iluminadas pela teoria de Arendt, pensam horizontes femininos para uma nova política. (shrink)

It is argued that the analysis by which the gene are differentiated in the dialogue is an exercise in studied ambiguities informed by an Eleatic logic of strict dichotomy that was the underpinning of the Sophist's method of division. By this dialectical drill, Plato shows that the metaphysics underlying the Visitor's method fails to adequately distinguish what it means to have a character from what it means to be a character, and therefore remains inadequate to track down the sophist or (...) to distinguish him from the philosopher: Eleaticism, as critically examined by Plato, proves to be means to disguise, not to discover the sophist. (shrink)

Thaddeus Metz, in his book “A Relational Moral Theory” compares the relational African view to Western theories of right action with a focus on Kant (respective contemporary Kantianism) and Utilitarianism. In focussing on the opposition between a relational and an individualistic view, Metz questions the interpretation of basic normative assumptions that are guiding central Western moral and political institutions. He particularly focusses on Kantian and Utilitarian approaches to which he ascribes substantive moral assumptions in terms of utility respective autonomy. In (...) this paper, we reconstruct Metz’s position on the opposition between a relational and an individualistic view on ethics. We then investigate whether his relational conceptualisation is a convincing reconstruction of African views and question his take on Western positions, focussing in particular on views around individual rights and communality as presented in the Kantian tradition. We highlight the value of ubuntu in intercultural discourse to foster ethical and moral reasoning in a holistic way and conclude that any reflection on ethics necessarily involves an understanding of our common human nature, which is at the core of philosophical anthropology. (shrink)

L’accueil dans les services de soin de personnes issues de la migration est un enjeu de santé mentale et éthique et relève d’une réflexion sur la prise en compte de leur vulnérabilité, a fortiori quand des enjeux de parentalité s’en mêlent. Cet article est un témoignage de l’équipe de pédopsychiatrie de Caen qui a adapté ses dispositifs de soins pour mieux accueillir ces publics spécifiques que sont les familles migrantes. Après un rappel sur les notions de migration, de culture et (...) de périnatalité en contexte migratoire, les deux dispositifs seront présentés et explicités au regard de leur fondation théorique qu’est la clinique transculturelle. (shrink)

The term theodicy was coined by the philosopher Gottfried Wilhelm Leibniz (1646-1716) and is inherent in the question of how evil can exist if an intrinsically good God guides everything. The publication of this oeuvre initiated intense philosophical and theological discourse in the subsequent centuries, during which many issues that bare upon human well-being were articulated. Also, Leibniz’s rational approach to the relationship between God and evil raised a number of issues related to the topic of belief. This topic has (...) entangled discourses on theodicy with a long-lasting debate on beliefs, which goes back to Antiquity. Recently, a paradigm-shift shed new light on the understanding of belief. Science has begun to address the neurophysiological mechanisms of the processes that underpin belief formation, modulation, and change. The term credition was coined in order to capture and reflect this new and innovative understanding of the fluidity of beliefs and believing. This paper presents various features of a pattern of interrelationships between well-being, theodicy, and credition. (shrink)

Traditionally, it is believed that God is all-powerful and omnipresent. Given the notion of divine omnipresence, why does it seem like God is absent amidst suffering? This paper presents a philosophical and theological analysis of God’s omnipresence. I hope to show how we may construe a robust and viable doctrine of divine omnipresence amidst suffering. I argue that although God’s presence results in divine action, given that divine action is mostly experienced in a relational, covenantal context, his presence does not (...) always lead to the absence of suffering. Although God is ontologically and maximally omnipresent, he is specially and covenantally present only with those who are open to a relationship with him. His presence with worshippers can be both interventional and noninterventional. In the former, he might remove suffering; in the latter, only inner peace and comfort might be experienced. (shrink)

In his work, Bernard Suits presents and pursues a stated objective: to define ‘game’ or, more precisely, ‘game-playing’. In The Grasshopper: Games, Life and Utopia, the author seeks a definition not as a ‘commitment to the universal fruitfulness of definition construction’, but rather with the idea ‘that some things are definable, and some are not’. This is something he believed could resolve many of the issues surrounding the debate on ‘game’ and ‘play’, such as those with Huizinga (in Homo Ludens) (...) or proposed by the anti-definitionism of Wittgenstein, a philosopher who did not accept that it was possible to define ‘game’. In this article, we will trace Suits’ definitional steps and aim to critique his resolution as a kind of ‘formalism’, as it tended to prioritize rules. Furthermore, notwithstanding the merit of his theoretical endeavor – seen in the attempt to define a social component that is so complex and the target of the most diverse interpretations and misconceptions –, it seems to us that, with his theoretical unifying element (lusory attitude), the author has summoned another problem to the debate, that of ‘subjectivism’, rather than a solution (especially to his formalism), even subjecting himself to comparisons with other conceptions (e.g. Fichte) that are also problematic. This aspect will also be criticized. The attention of this article will shift to these two lines of critique, drawing on an insightful analysis of Malaby’s work at a specific juncture, aiming to delve further into the subject and taking an additional step. (shrink)

Les auteurs présentent les pratiques des collectifs d’architectes, designers, artistes et citoyens qui occupent le devant de la scène depuis la fin des années 1990 dans les espaces urbains, en formulant l’hypothèse qu’ils s’inspirent (de façon plus ou moins consciente et explicite) des écrits et des expérimentations menées par les représentants de la mouvance architecturale dite « radicale » qui les a précédés dans les années 1970. Dans cette perspective, ils analysent en particulier l’héritage de la notion d’« utopie réalisable (...) » développée par l’architecte Yona Friedman. (shrink)

Philosophical anthropology, as Helmuth Plessner has explored it, vindicates its relative priority towards ethics, because it can set out the anthropological prerequisites for considering the moral subject as the embodied person. This claim, however, is still an open question. Walter Schulz has argued that the prevalence of science in contemporary life brings ethics to the fore and forces philosophical anthropology to an auxiliary exploration of ‘leading figures of thehuman’. Jürgen Habermas endorses Plessner’s exploration of the issue of the body, in (...) order to oppose biotechnological naturalism. Thus, he enlarges his discourse on ethics through the ethics of the human species by defining the moral agent as the embodied person. Nevertheless, philosophical anthropology is a broader theoretical endeavour that cannot be reduced to ethics. (shrink)

A Philosophy of Mitzvot by Rabbi Dr. Gersion Appel sets forth the Hinnukh's objectives and his approach to revealing the religious and ethical meaning of the mitzvot. In his wide-ranging study, the author presents a comprehensive view of Jewish philosophy as developed by the Hinnukh and the classical Jewish philosophers. The Hinnukh emerges in this study as a great educator and moral and religious guide, and his classic work as a treasure-trove of Jewish knowledge, religious inspiration, and brilliant insight in (...) the molding of human character. (shrink)

Although considerable attention has been devoted to the concepts of “visible” and “invisible” victims in general medical practice, especially in relation to resource allocation, far less consideration has been devoted to these concepts in behavioral health. Distinctive features of mental health care in the United States help explain this gap. This essay explores three specific ways in which the American mental health care system protects potentially “visible” individuals at the expense of “invisible victims” and otherwise fails to meet the needs (...) of great numbers of people with serious psychiatric conditions: prioritization of the wrong patients, incentivization of excessive caution among providers, and a narrow definition of psychiatry's purview. While each of these practices has been discussed elsewhere in the literature, they are rarely considered as part of an interrelated and systemic problem. Reconceptualizing these three issues as aspects of the larger conflict between the interests of “visible” and “invisible” victims may prove a path toward reform. (shrink)

Using Steel's recent result that assuming AD, in L[R] below Θ, κ is regular $\operatorname{iff} \kappa$ is measurable, we mimic below Θ certain earlier results of Gitik. In particular, we construct via forcing a model in which all uncountable cardinals below Θ are singular and a model in which the only regular uncountable cardinal below Θ is ℵ 1.

We give a new proof using iterated Prikry forcing of Magidor's theorem that it is consistent to assume that the least strongly compact cardinal is the least supercompact cardinal.