Healthcare professionals such as nurses faced a tough time during the pandemic. Despite the personal and professional challenges, they contributed immensely during the pandemic. However, there were variations in nurses’ work engagement during the pandemic. One reason could be their personality, especially neuroticism. Neuroticism represents individuals’ proneness to distress in stressful situations, such as COVID-19. Hence, understanding how and in which conditions neuroticism influences work engagement is crucial. We used the Job Demand-Resource model to test the association between neuroticism and (...) work engagement. As neuroticism represents the stress-proneness of an individual, we further investigated if stress mediates the neuroticism-work engagement link. For the nurses, patient interaction is an integral part of their job. Based on the data collected from the nurses, we tested if contact with patients alleviates the adverse effect of neuroticism on work engagement. During COVID-19, there was an intense need for nursing support. Hence, avoiding duty when society is looking for support might induce a fear of stigmatization among the nurses. We examined if the perceived stigma of duty avoidance would affect the neuroticism-engagement relationship. Our results indicated that higher patient contact alleviated the adverse effect of neuroticism on work engagement. On the other hand, higher fear of stigma exacerbated the adverse effect of neuroticism on work engagement. We further checked the combined effect of beneficiary contact and fear of stigma on neuroticism-work engagement relationships. The findings highlighted the importance of societal factors and policymakers in enhancing nurses’ work engagement. (shrink)

Everyone agrees that consciousness is a very special phenomenon, unique in several ways, but there is scant agreement on just how special it is, and whether or not an explanation of it can be accommodated within normal science. John Searle's view, defended with passion in this book, is highly idiosyncratic: what is special about consciousness is its "subjective ontology," but normal science can accommodate subjective ontology alongside (not within) its otherwise objective ontology. Once we clear away some widespread confusions about (...) what science requires, and dismiss the misbegotten field of cognitive science that has been engendered by those confusions, the subjective ontology of the mind, he claims, will lose its aura of unacceptable mystery. (shrink)

Supervenience is one of the 'hot discoveries' of analytic philosophy, and this collection of essays on the topic represents an examination of it and its application to major areas of philosophy. The interest in supervenience has much to do with the flexibility of the concept. To say that x supervenes on y indicates a degree of dependence without committing one to the view that x can be reduced to y. Thus supervenience is a relationship that has the potential of replacing (...) the traditional notion of dependence, while performing at least part of the function reductive relationships were supposed to fulfil. Moreover, since it is a topic-neutral concept, supervenience has a wide range of applicability. (shrink)

al-Juzʼ al-awwal. al-Taʼsīs al-Qurʼānī al-muʻāṣir li-ʻilm uṣūl al-fiqh al-muqāran, dirāsah istiqrāʼīyah fī al-manjhaj wa-al-athar al-qānūnī -- al-Juzʼ al-thānī. Handasat al-insān al-qānūnī, dirāsah iṭārīyah fī mutatāliyat al-muthul wa-taṭwīʻ al-insān al-muntaẓim -- al-Juzʼ al-thālith. Tiknūlūjyā al-taʻāẓum al-insānī, ruʼyah fikrīyah iṭārīyah fī al-handasah wa-ṣināʻat al-insān al-qānūnī -- al-Juzʼ al-rābiʻ. al-Lā yaqīn al-ẓarfī, dirāsah fī al-masārāt al-falsafīyah al-ʻilmīyah wa-al-qānūnīyah lil-zamakān -- al-Juzʼ al-khāmis. Lughat ṣināʻat al-naṣṣ al-qānūnī, dirāsah fī al-naẓarīyah wa-al-taṭbīq -- al-Juzʼ al-sādis. Ibtikār al-manhaj al-qānūnī bayna al-usus al-ʻilmīyah wa-al-taṣawwurāt al-naẓarīyah wa-al-ʻilmīyah -- al-Juzʼ (...) al-sābiʻ. al-istidlāl al-istiqrāʼī li-qānūn al-mustaqbal fī al-nānū tiknūlūjī -- al-Juzʼ al-thāmin. Naẓarīyāt muʻāṣirah fī ḍawʼ al-manhaj al-Sanhūrī lil-ʻalāqah al-baynīyah lil-qānūn wa-al-sharīʻah -- al-Juzʼ al-tāsiʻ. al-Ḥayāh al-shakhṣīyah wa-al-mawt, naẓarāt qānūnīyah falsafīyah fī al-mafhūm, al-tamyīz, al-miʻyār -- al-Juzʼ al-ʻāshir. Falsafat al-qānūn fī ʻālam al-ḥadāthah wa-mā baʻda al-ḥadāthah. (shrink)

Was leistete der Gedanke der selbstandigen Auswahl (Eklektik) in der Geschichte der Philosophie von Aristoteles bis zum 20. Jahrhundert, wo liegen die Anwendungsgebiete, wo seine Grenzen und warum kam der Begriff der Eklektik schon im 18. Jahrhundert zur Bezeichnung unselbstandiger Vermischung herunter? Der Schwerpunkt der umfangreichen Arbeit liegt in der Philosophie und Naturwissenschaft des 17. Jahrhunderts; sie reicht aber bis zur eklektischen Psychotherapie der Gegenwart.

Nietzsche was a harsh critic of German culture and yet, at the same time, realized he was quite inseparable from it. His disagreement with the Germans began as a dispute with Richard Wagner and then, after renouncing him, increasingly turned into an internal dispute with himself. This subject is important for a philosophical understanding of his thought as a whole.

Why has the global West (North America, Europe) handled the covid-19 pandemic and the corresponding economic crisis so much worse than the global East (East Asia)? The crises demonstrate the degree to which the West is shaped by its forms of competition and the East by its forms of cooperation. In the West, we have become habitualised to American neoliberalism over the last two generations. In the East, varieties of neo-Confucianism and neo-Buddhism have been transformed into national cultures. The way (...) humans understand their position in the world intellectually and react to crises according to corresponding habit makes an effective difference. The present comparison between global East and West makes use of Hannah Arendt’s conception ofpoliticsand theshared worldas well as of Helmuth Plessner’s conception ofmediated immediacyin forms ofmodern biopower. The pandemic is a catalyst within the decline of the West and the rise of the East. (shrink)

This paper deals with Thomas Hobbes’ conception of the state of nature. Deviating from its interpretation as a logically indispensable hypothesis for the purpose of the individualist-contractualist legitimation of the state, the article directs the discussion away from the question of the state of nature’s status within Hobbes’ anthropological or legal framework and towards the issue of where and what kind of evidence for this narrative is supposed to be found. If one interrogates this narrative in epistemological terms, an interpretative (...) perspective is opened up in which ordinary forms of competitive and exploitative behaviour as well as of unmediated rule are of central importance, and the consideration of the state of nature as both a situational-relational and gradual concept is made possible as well as necessary. This contribution not only shows how such interpretative possibility is substantiated by the primary sources, but also asks how it relates to Hobbes’ own reflections on knowledge and scientific method. It is shown that what is crucial here is not the distinction between empirical and idealist approach, but the one between two kinds of experience, the second of which corresponds to a nominalist view of knowledge about politics. (shrink)

So many things have a meaning for us. How is it possible and how can we deal with it? In "gestures of attention" (rituals) we understand it, Hartmut Böhme says, and we produce it ourselves, Aby M. Warburg and Ernst Cassirer are suggesting. That means the producer and the recipient are responsible for their doing. -/- So vieles in unserem Leben hat für uns eine Bedeutung. Wie kommt das und wie können wir damit umgehen? In "Gesten der Zuwendung" (Rituale), so (...) Hartmut Böhme, erfassen wir diese und es sind wir selbst, die diese herstellen, wie es vertiefend Aby M. Warburg und Ernst Cassirer eröffnen. D.h. nicht nur der Produzent, sondern auch der Rezipient sind für ihr jeweiliges "Tun" verantwortlich. (shrink)

Among the many discussions Kierkegaard had with his Copenhagen contemporaries, his dispute with the Icelandic theologian Magnús Eiríksson over Kierkegaard’s theory of faith is particularly noteworthy. In the various drafts that Kierkegaard developed in response to Eiríksson’s critique, one finds insightful remarks not only on „the absurd“ and „the paradox“ as foundational concepts of Kierkegaard’s theory of faith, but also on the different perspectives of the various pseudonyms in this respect within the intricate tapestry of his writings. Notably, these drafts (...) were omitted from the authoritative Danish edition of Kierkegaard’s works, Søren Kierkegaards Skrifter (SKS), and have remained largely untranslated into other languages. In this workshop report, Kierkegaard’s drafts are made accessible and presented in their entirety for the first time in German translation. (shrink)