Sayda Piskoposu Rahip Pavlus Antâkî’nin Hıristiyan Mezheplerinin inanç esaslarını konu edinen risalesinin el yazması, Saint Petersburg’daki Rusya Bilimler Akademisi, Doğu Yazmalar Enstitüsü Kütüphanesinde bulunmaktadır. Envanter nosu B1218 olup 1b-9b arası varaklarda yer almaktadır. Çevirisi yapılan risalede, İslam’ın kutsal kitabı olan Kur’an-ı Kerim’den hareketle Hıristiyanlığı ve onun teolojisini açıklanmakta ve Müslümanların Hıristiyanlık anlayışı eleştirilmektedir. Risale, Hıristiyan teolojisinin esası olan teoloji, kristoloji ve marioloji konularını içermektedir. Ortaçağda İbn Teymiyye’nin “el-Cevabu’s-sahih limen beddele dine’l-Mesih” ismiyle reddiye yazdığı Sayda Piskoposu Rahip Pavlus Antakî tarafından kaleme (...) alınan apolojik risalede, Müslümanların Hıristiyan teolojisi başta olmak üzere çeşitli konulardaki görüşleri eleştirilmekte ve Melkiyye yaklaşımından hareketle Hıristiyanlığın temel doktrini açıklanmaya ve savunulmaya çalışılmaktadır. (shrink)

BackgroundThe evaluation of pain remains one of the most difficult challenges that healthcare practitioners face. Chronic pain appears to affect more than 35% of the population in the West, and indeed, pain is the most common reason patients seek medical care. Despite its ubiquity, studies in the last decades reveal that many patients feel their pain is dismissed by healthcare practitioners and that, as a result, they are denied proper medical care. Buchman, Ho, and Goldberg (J Bioethic Inq 14:31-42, 2017) (...) point to this phenomenon as a form of “epistemic injustice”: an unfair and harmful downgrading of credibility affecting some individuals and groups, which prevents them from receiving appropriate and beneficial medical care.MethodsBy exploring the existing literature on this downgrading of patients’ credibility written by healthcare professionals and scholars in medical humanities, I identify and examine the reasons patients are often not believed about their pain and why healthcare is too-often unhelpful or hurtful to people presenting with chronic pain. I also explore to what extent it is possible to forge an alternative epistemological model.ResultsI suggest that most of the causes of this downgrading of patient’s credibility result from either the difficulty in communicating pain or the widespread belief that pathology is always the result of objective tissue damage. I examine whether pain has to be effectively communicated and have an objective cause in order for it to be deemed credible. In the end, I argue that in the case of pain, both communication and objectivity are highly problematic.ConclusionsI conclude by suggesting that, although alternative epistemological models might be impossible to build, believing patients has both moral and clinical benefits, and this warrants further research. (shrink)

Across the European research area and beyond, efforts are being mobilized to align research and innovation processes and products with societal values and needs, and to create mechanisms for inclusive priority setting and knowledge production. A central concern is how to foster a culture of “Responsible Research and Innovation” among scientists and engineers. This paper focuses on RRI teaching at higher education institutions. On the basis of interviews and reviews of academic and policy documents, it highlights the generic aspects of (...) teaching aimed at invoking a sense of care and societal obligation, and provides a set of exemplary cases of RRI-related teaching. It argues that the Aristotelian concept of phronesis can capture core properties of the objectives of RRI-related teaching activities. Teaching should nurture the students’ capacity in terms of practical wisdom, practical ethics, or administrative ability in order to enable them to act virtuously and responsibly in contexts which are often characterized by uncertainty, contention, and controversy. (shrink)

The classical dichotomical framework has shaped the western conceptualization of emotions and is still alive in our common imagery impregnating our own assumptions about the polarity emotion/reason. Thereby, my main purpose is to suggest that another framework can be defended. In order to it, I will firstly analyse the basis of this logic, as well as I will also offer a critique of its main principles and consequences. Finally, as a way of surpassing the old dichotomic model, I will argue (...) in favour of the links between reason and emotions taking into account the new evidences found over the last decades. To conclude, I will point out some of the benefits of replacing a dualistic framework by an interactive one. (shrink)

This article explores the nature and consequences of being a successful child YouTuber as a new form of both child labor and play in the social media era. This new child activity can in principle act as an enhancer of child autonomy, creativity, and some specific goods of childhood, such as play, and exploration. However, the impact of becoming a micro-celebrity as a video blogger at a young age is to some extent underexplored. Thereby, I bring into the ethical discussion (...) the specific conditions of this activity, such as overexposure, and adultization. By doing so, I show how it can turn out to be a threat to child’s well-being and well-becoming, especially in relation to the identity construction and intrafamily dynamics. I highlight its double role as both an enhancer of childhood’s specific goods and child vulnerability, especially when it becomes a silent form of subjugation. Thereby, I suggest that the strong version of the precautionary principle could be a normative guide to balance the children’s need to explore and autonomy without jeopardizing other specific goods of childhood and their well-becoming. (shrink)

“No one can serve two masters.” This Bible quotation highlights an irreducible contradiction, which echoes numerous organizational settings. This article considers the under-explored ethical implications of paradoxical injunctions created by such a contradiction at the managerial level. Contradictory organizational constraints turn into paradoxant systems , where the organization structurally settles paradoxical injunctions which challenge managerial ethics in practice. We then ask what managerial responsibility means in such contexts and find that managers have then to reshape their practice as a situated (...) construction through constant mediation between different “masters” and bricolage (i.e., tinkering with concepts). An ethnographic case study of an anti-money laundering service in an investment bank illuminates this phenomenon from a practice perspective. The possibility to enact an actual ethical practice within the contradictory organization relies on a new role of the manager. This implies drawing on an approach of responsible management as an enactment of ethics in practice which is situated within the framework of a new conception of both the organization, as a structurally “paradoxant system,” and the manager as a mediator in charge of enacting coherence. (shrink)

States, as agents who make moral and political decisions, may also be influenced in decision making by emotions as fear, cognitive states as worry, expectations, etc. that will crystallize in the way they cope with the new challenging agenda. Bearing in mind that the argumentative debates about new risky technologies focus on the precautionary principle, and on an anticipated fear, this manuscript suggests to analyze the main biases that arise in the state anxiety (in attention, selection and evaluation of information, (...) and memory) and vice versa, the different types of coping with anxiety depending of the styles of processing the information ( i.e. highly sensitive, highly anxious, repressive, and non-defensive); and will relate them to the different ways of interpreting the precautionary principle. Eventually, I will emphasize the advantages of a better knowledge of our emotional nature and an emotional education, also in political decision making. (shrink)

The happiness of non-identity: Michel Foucault’s search for self-loss beyond modern and Christian confession This article focuses on Michel Foucault’s notion of a ‘happy limbo of non-identity’, formulated in his epilogue to the diary of the ‘hermaphrodite’ Barbin (1838-1868). From the eighteenth century onwards, the incitement to put sex and gender into discourse has limited this freedom to be indeterminate. Using The Will to Knowledge and Confessions of the Flesh, Part I and IV of Foucault’s History of Sexuality, this article (...) describes five main features of modern and early Christian confessional practices. What similarities and differences are there? What is constituted and lost in these practices? Using Foucault’s suggestions in essays to enjoy sexual and other pleasures without confessing, it shows that he decouples ‘self-loss’ from negative Christian self-denial as well as from positive, modern self-constitution. Self-loss thus becomes the moment in which the self can transcend itself and explore new modes of subjectivation. (shrink)

This article aims to explore the concept of victimless damage. This refers to paradoxical cases where a perpetrator and a moral wrong can be easily identified, but where somehow the role of the victim as such can be questioned. In order to explore this concept, I will first offer a typology of cases that could be labelled under this umbrella concept—namely, cases of deceased victims, biotechnological or no-identity cases, and the ones related to lack of awareness due to epistemic injustice. (...) Then, after highlighting the common traits and discussing some fuzzy cases, I will flesh out the main arguments for and against of the existence of and need for this concept, on the basis of both moral objectivism and subjectivism. In my view, delving into these arguments could shed some light on the metaethical debate on the sine qua non conditions of moral damage and its relation to moral wrongness. Finally, I will conclude by advocating for the need to introduce a gradational concept of moral damage and the second-person perspective into moral philosophy in order to take into account potential cases of victimless damage, but without having to accept the premises of moral realism. (shrink)

This paper offers an example of what may be called ‘an aesthetic history of legal and political thought’. Such a task engages in theorising historically the features of aesthetic traditions that enable and further normative inquiry, i.e. an exploration of the norms and values that might contribute to the good life and the common good. The three features offered in this paper as useful to identifying such aesthetic traditions are communality and interactivity, experimentalism, and exemplarity. The paper shows how each (...) of these features is present, in particular ways, in one specific aesthetic tradition, namely the declamatory tradition. Tracing the declamatory tradition back to Ancient Rome, and examining its influence in the English Renaissance, especially in Sir Thomas More’s response to Lucian’s declamatory thema, Tyrannicide, the paper argues that the particular ways in which declamatory practice combines the above three features enables those engaged in it to pursue normative inquiry. The paper argues that the integration of these three features is especially visible in one aspect of declamatory practice, namely the introduction and exchange of colores, i.e. changes in the narrative, introduced by declaimers and their audiences, which shed light on the possible motivation of a character, and thereby also invited shifts in affective allegiance and evaluative perspective. The paper argues that it is in large part through such introduction and exchange of colores that the declamatory tradition enables and furthers normative inquiry, and thus also offers a good reason for including the declamatory tradition in ‘an aesthetic history of legal and political thought’. (shrink)

This article examined the recent emergence of the national and international issue of religious polarisation and identity, which affects some groups’ populism and fanaticism. Regarding social phenomena, religion and identity are intertwined like the two sides of a coin. This discourse has an impact how to interpret diversity on religious issues that are caused by political influences. Given the polarisation of identity politics and religion, the national and state campaign slogan ‘unity in diversity’ is merely wishful thinking. The polarisation of (...) identity and religion is heavily implicated in the Indonesia–Philippines border case; consequently, in some instances, the ‘seeds’ of these cases are discovered, eventually resulting in group fanaticism. This article employed the historical way of writing while also taking a social science angle that interacts with the research being done. For some communities, religion and identity may take on symbolic meaning, affecting how well they adapt and are accepted. However, the qualities of a community group or region are also shaped by historical events. According to the study’s findings, religion and ethnic identity have played important roles in long-standing historical processes and impacted them. This study is anticipated to ‘suppress’ the problem of political division involving religion and identity because the identification of ‘border’ communities depends not only on entity and identity issues but also on the community’s culture.Contribution: The contribution in this study is that it has an impact on religious issues and cultural identity relations perspectives. (shrink)

This article explores some of the most significant questions in feminist epistemology: how do academics demarcate what constitutes ‘proper’ academic knowledge? And to what extent is feminist theory and research recognised as such? I draw on material from an ethnographic study of academia in Portugal to examine the claims that non-feminist scholars make in classrooms and conferences about the epistemic status of feminist scholarship. I observed that feminist work was very commonly described as capable of generating credible and valuable knowledge, (...) but only in some instances and in limited ways. I present examples of these adversative claims (i.e. propositions that express opposition or discrepancy through a ‘but’ or equivalent adversative conjunction) and analyse their structure, content and uses of caricature and humour, showing how epistemic boundaries are drawn in them and how feminist scholarship is positioned in relation to those boundaries. I argue that this boundary-work produces a representation of feminist scholarship as being located partly within, and partly outside, the realm of proper knowledge, a move which I designate as an epistemic splitting of that scholarship. I suggest that this splitting enables and legitimates a selective engagement with feminist work, because it provides non-feminist scholars with a recognised epistemological rationale for taking into account the feminist insights which broadly fit mainstream frameworks, while simultaneously rejecting as epistemologically unsound the feminist critiques of those frameworks. (shrink)

Frente aos enormes e complexos desafios em que a tecnologia crescentemente se apodera de processos produtivos e decisórios sem a interferência humana - apesar de refletir sínteses e padrões resultantes de toda a sorte de elementos associados a nossa visão de mundo -, o design se constitui um dos campos do conhecimento que participa da configuração das relações entre o ser, o meio e a cultura material. Nesse sentido, o estudo objetiva compreender o pensamento de Jonas (2006) e investigar indícios (...) contribuintes à elaboração de critérios éticos autorregulatórios para o campo do design, traduzindo significados associados que possam orientar a profissão, situando a vida na Terra no centro do processo. A metodologia é de cunho bibliográfico com leitura de aproximação de Princípio Responsabilidade, seguida de perspectiva mais analítica dos capítulos I (A Natureza Modificada do Agir Humano) e II (Questões de Princípio e Método) e de outros tópicos quando oportunos. Os resultados apresentam pistas para articular o Princípio responsabilidade em termos de design, bem como contradições formuladas sob a forma de perguntas cuja intenção é fomentar novas reflexões. (shrink)

This paper offers a brief reply to William Morgan’s critique of my review of Andrei Marmor’s Social Conventions . Morgan’s principal critique is that I am wrong to think that the constitutive rules of games do not determine their aims and values. In particular, with regards to chess, Morgan argues that the rules of chess determine that the aim of playing chess is to win the game. I defend my position that one can play the game of chess without the (...) aim of winning - e.g. one can aim to play beautifully, and not, as Morgan suggests, only to win beautifully. More broadly, I argue for an account of games that is sensitive to the gap between playing and the game’s constitutive rules. Ultimately, the argument points to the descriptive priority for the social sciences of the concept of ‘play’ over the concept of games understood as ‘rule-governed domains’. (shrink)

Considering the recent epigenetic studies on the transgenerational transmission of trauma, this article aims to 1) explore its ethical implications for the concept and nature of moral damage, and 2) offer normative suggestions on collective responsibilities both synchronic and diachronic. To do so, I first address recent epigenetic studies’ showing the crystallization of emotional information through generations, and second, defend that a unified approach to the concept of ghost damage may be useful to categorize this phenomenon, facilitate future research on (...) this type of moral damage, and recognize its importance in the identification of hermeneutical injustice. Finally, I suggest that granting a right to transgenerational information may help avoid the perpetuation of inherited damage that jeopardize mental and physical health in the offspring. (shrink)

Stripping the Virgin Mary of the myths, stories, and dogmas surrounding her is a task that has particularly appealed to a branch of feminist theology which seeks to reclaim her as a figure of female empowerment. This article aims to explore the transformation of Mary’s body into an element of resistance in the work of some contemporary artists. By depicting her nude or semi-nude, artists disrupt the gender values commonly associated with the Virgin and open up alternative possibilities of affirmative (...) selfhood through her body. I contend that, in these works, the Virgin’s body functions as a ‘relational’ body that enters into dialogue with hitherto marginalized categories, such as the carnal, the sensual, the notion of fleshly materiality, or even the excluded sexualities of transgender people. (shrink)

Although the STS literature on boundary-work recognizes that such work unfolds within a “terrain of uneven advantage” vis-à-vis gender, race, and other inequalities, reflection about that uneven advantage has been strikingly underdeveloped. This article calls for a retheorizing of boundary-work that engages more actively with feminist, critical race, and postcolonial scholarship and examines more systematically the relation between scientific boundary-work, broader structures of sociopolitical inequality, and boundary-workers’ positionality. To demonstrate the need for this retheorization, I analyze ethnographic and interview data (...) on scientific boundary-work in the natural and social sciences in Portugal, showing that scholars’ gender, sexuality, race, ethnicity, and nationality affect the success of their boundary-work. I suggest, therefore, that in unequal societies where credibility is unevenly distributed, the conditions are not in place for some scholars’ boundary-work to work. I draw on Sara Ahmed to argue that we must conceptualize scientific boundary-work as always potentially performative, but not always successfully so, and explicitly interrogate the actual conditions of performativity. Recognizing the links between inequality, embodiment, and non-performativity in scientific boundary-work will enable STS to better understand, and hopefully transform, the relations between contingent struggles over scientificity and entrenched structures of power. (shrink)

Heidegger, en su obra de 1925, Prolegómenos Para Una Historia del Concepto de Tiempo, realiza una revisión de la propuesta fenomenológica frente a la tradición filosófica, rescatando los descubrimientos de esta investigación: la intencionalidad, la intuición categorial, y el sentido originario de lo «a priori», así como la importancia del trabajo de Husserl para el desarrollo de la investigación filosófica. El concepto de intuición categorial toma para Heidegger relevancia, y lo caracteriza dentro de su investigación. Lo que aquí pretendo hacer (...) es presentar una interpretación de esta noción a partir de la idea de mundo como dimensión de la constitución de la aparición del ente. Como el mundo se presenta como un tema fundamental para la caracterización de la fenomenología Heideggeriana, intento esbozar una manera de aprehensión del mundo dentro de la ontología fundamental, por medio de la estructura del encontrarse, en alemán Befindlichkeit. Esto anterior, me permitirá analizar la particularidad de la fenomenología de Heidegger y, a la vez, mostrar las aproximaciones conceptuales entre Heidegger y Husserl, por medio de la revisión de dos conceptos: reflexión y epojé, pero siempre en relación al mundo. (shrink)

This article provides current Schwartz Values Survey data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societallevel analyses. At the individual- level, we report on the ten circumplex values sub- dimensions and two sets of values dimensions. At the societal- level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective autonomy, intellectual autonomy, egalitarianism, and harmony. For each (...) society, we report the Cronbach' s? statistics for each values dimension scale to assess their internal consistency as well as report interrater agreement analyses to assess the acceptability of using aggregated individual level values scores to represent country span sp. (shrink)

Do we empathize with the others because first we have recognized them as somehow equals, or do we recognize them as equals because first we have empathized with them? This article explores the relation between affective empathy, the moral recognition of the others, and personal identity. I defend that, to recognize others as valuable and act in line with this, one must be able to feel affective empathy for their situation, and, to do so, one has to 1) be curious (...) about them to surpass indifference, and 2) feel that your identity is not threatened by recognizing the others. Otherwise, rationalizations and justifications of antisocial behaviors would arise. Thus, I focus on how the construction of the self plays a key role in prosocial behaviors and the activation of affective empathy, which has been overlooked by moral philosophy in the debate on empathy. In order to do so, firstly, I explore cases where moral recognition is broken, secondly, I explore the dichotomic debate on the role of empathy for moral recognition and moral agency, and, thirdly, I try to enrich the debate by shifting the focus to the prerequisites to feel empathy, such as curiosity, a well-integrated self and healthy narcissism, addressing so how the construction of the self plays a key role in the possibility of empathizing with others and, therefore, in epistemic virtues and moral agency. As a result, I advocate the importance of psychological education for moral agency. (shrink)

This research is part of a more extensive programme that deals with intercultural ethics from different perspectives. All of them share a common inspiration sprung from UNESCO’s Intercultural Ethics Project. The main goal of this paper consists in offering pragmatic/theoretical tools in order to analyse a cultural and political issue which is currently very important in Spain: the confrontation between those promoting Spanish national culture and those promoting the Basque one. I approach this confrontation in terms of discursive praxis, reaching (...) the conclusion that only if both groups are capable of self-understanding will they be capable of reciprocal-understanding, and only then will it be possible to maintain peace in our country. (shrink)

At the outbreak of the Covid-19 pandemic, several countries declared “states of exception,” that is, authorized legal devices that, in the face of circumstances deemed catastrophic, permit the implementation of extraordinary measures and the temporary suspension of some rights in order to restore the previous state of affairs as soon as possible. This paper offers a comparative textual analysis of the different states of exception declared in the USA, France, and Spain. I argue that these texts constitute a privileged site (...) to explore how prevalent global political logics and mainstream discourses on illness are interwoven. Regarding the global political logics in play, I hold that these declarations constitute an instantiation of democracy’s autoimmune character; it attacks itself in order to protect itself. Regarding mainstream discourses on illness, I explore how illness is regarded as a threat to one’s self (by something seemingly other) and the notion that therapy must consist of securing the self’s triumph over anything seemingly other. This twofold analysis reveals that an aporetic dialectic between self and other—as regards politics and illness—operates in these declarations, most likely because it is, in fact, one and the same dialectic, upon which Western epistemology rests. Furthermore, I suggest that these texts reflect and promote these dominant logics, contributing to shape human relationships around the globe in a certain dangerous way. (shrink)

The present paper is focused on how the acceptance of the emotional basis of morality can change the way we approach moral problems, concretely the case of moral autonomy. Is it posible to include the role of emotions in moral agency without losing moral autonomy? Simultaneously, it seems hard provide an account on moral agency without accepting as a premise the existence of moral autonomy. Thus, all this lead us to a picture where the assumtion of a premise implies the (...) denial of another one , and viceversa. With regard to this paradox, the question is therefore how these two facts —that we are necessarily emotional and autonomous— can become compatible. In this sense, I will argue that emotions are not an obstacle but a necessary element to moral autonomy. (shrink)

This article aims to answer a core normative question concerning child poverty: What types of responsibilities should be assumed by the state and caregivers as the main agents of justice involved in the problem? By approaching this question, I aim to explore the complex triangulation between children, caregivers, and the state, as well as the paradox of the double role of caregivers as former victims and current agents of justice. In order to accomplish this, I will first present the internal (...) and external issues that arise when the focus is placed on the victims, and, secondly, when attention shifts to the perpetrators. Finally, I will advocate for the need to fundamentally reframe the debates, centering attention on the damage, on investing the construction of a culture of care that includes preventive measures to dismantle common prejudices about poverty and neglect, and on introducing measures to care for the caregivers as a necessary step to break the perpetuation of poverty. (shrink)

Muḥammad Bāqir ibn Muḥammad Dāmād, 1631?. Taqwim al- īmān - Criticism and interpretation; Islamic philosophy - Early works to 1800.

Primero de todo y antes de abordar el tema para someterlo a vuestra consideración tendría que pedir disculpas. Disculpas porque todo lo que voy a exponer no puede ser sino una aproximación de lo que pudo haber sucedido y lo es por varias razones. Primera, porque actualmente los médicos no nos atrevemos a dar ningún diagnóstico sin que exista el aval de una prueba radiológica o de laboratorio que, de manera concluyente, demuestre el origen del proceso patológico. Por ejemplo, en (...) el caso de una enfermedad infecciosa precisamos de un cultivo de un líquido orgánico que certifique el agente causal de la misma o cuando estamos delante de un tumor canceroso, de una biopsia de tejido que testifique su presencia (a .. (shrink)