I argue that, for Mengzi, the kind of knowledge that features in expressions of the form ‘knowing N’, where N is a noun or a noun phrase, is not a kind of belief but is instead a capacity for intelligently performing relevant actions. My argument proceeds by showing that, first, Mengzi is committed to the view that a person knows N iff she is relevantly capable and, second, that the best explanation for this is that the kind of knowledge involved (...) in knowing N is a capacity. Finally, I motivate such a practicalist interpretation by arguing that it offers us a general but informative explanation of what it is that knowing N makes the knower capable of doing. (shrink)

El presente trabajo describe y analiza, desde una perspectiva de género, el escenario laboral de una cárcel de mujeres en Argentina: la Unidad Penitenciaria N° 4 de la ciudad de Santa Fe. Partimos de considerar la articulación entre trabajo y género en la prisión como un dispositivo de gobierno —que funciona de modos tanto represivos como orientados a la producción de determinadas formas de subjetividad— que se constituye, al mismo tiempo, como un sitio potencial para el desarrollo de formas diversas (...) de agenciamiento de las mujeres detenidas. En esta dirección, nos enfocamos, primero, en el modo en que el trabajo vehiculiza imágenes sobre las mujeres detenidas y su “corrección”. En segundo lugar, analizamos los diversos usos y sentidos que las mujeres detenidas hacen del trabajo y de los ingresos allí obtenidos. A partir de ello, mostramos en primer lugar de qué manera el trabajo hace visible el tipo de subjetividad que la institución penitenciaria intenta construir, caracterizada no sólo por exigencias de conformidad a modelos tradicionales de feminidad sino también por el intento de construir subjetividades (micro) emprendedoras y proactivas. Al mismo tiempo, mostramos cómo las mujeres detenidas se valen tanto de la oferta institucional como de una serie de nichos que crean por fuera de esta para construir espacios de agenciamiento que, con ciertos límites, les permiten hacer frente a algunas de las privaciones operadas por la pena privativa de la libertad y por la subordinación de género más en general. (shrink)

What does it mean to be religious believers for people whose living conditions are defined by an increasingly secularized environment? Is the common distinction between faith and knowledge valid? The 21 essays cover approaches from various fields of the humanities. Some explore post-Kantian thoughts, discussing, i.a., American Pragmatism, M. Buber, M. Horkheimer, H. Putnam, J. Habermas, Ch. Taylor and variants of deconstruction, while other essays focus on ways in which the conflict between agnostics and seekers is addressed in US literary (...) works, as in Fl. O’Connor, W. Percy, N. Hawthorne, J. Updike and in novels dealing with pandemics, for instance by L. Wright, E. M. Wiseman and R. Cook. Historical studies examine the intermingling of the sacred and the secular in the American South and neo-scholastic objections to modernity. Theological issues are being re-framed in essays discussing the relevance of pluralism, the relation of religious conviction and public opinion, the situation of scientists who believe and the thoughts of N. Frye and M. McLuhan. Finally, essays pay attention to religious aspects in works of art, e.g. in Ukrainian poetry, G. Mahler’s symphonies and in a TV show presenting new “American Gods” of globalization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 95 direction, it opens a field of pure philosophy, unencumbered by surds such as finite man. Only if the Phenomenology is taken as a monographic work on man can there be difficulty. Let us hasten to add that, on the very premises of his book, Loewenberg's criticism of Hegel is tentative rather than apodictic; its harshness is relieved through the dialogue form. And perhaps, the interlocutors will, (...) as one of them suggests, "resume (their) conversations with fresh minds at a later date" (p. 371). They might find that they have to go beyond the limits of exoteric discussion. Or, conversely, they might find that exoteric treatment can yield no more than an anthropological reading and is, in fact, bound up with it. If Loewenberg 's extant commentary did no more than demonstrate this negative point, however implicitly,it would be of great merit. But there is of course much more: there is the substance of Loewenberg's commentary, largely unaffected by the above counter-representations. Theoretical problems aside, the supreme value of the book lies in its clarity and perceptiveness, in the "sense" it makes of the Phenomenology. Of a kind all its own, it will henceforth serve as the preferred entrance to Hegel. KLAUS HARTMANN Bonn, W. Germany Arthur Hfibscher, editor. XXXVIlI. Schopenhauer-Jahrbuch ]~r das Jahr 1957. (Frankfurt/ Main: Waldemar Kramer, 1967.Pp. v + 244.) Schopenhauer: Philosophe de l'Absurde. By Clement Brosset. (Paris: Presses Universitaires de France, 1967.Pp. ix [i] -b 107.Paper, F. 7.--) Manches in dem Jahrbuch ist rein anekdotisch; manches bio- oder bibliographisch. Einiges h~ngt nur sehr lose mit Schopenhauer zusammen; so der liingste Beitrag (K. Engisch, "Todesstrafe--ja oder nein?,") mit nfitzlicher historischer und systematiseher Ubersieht, die zum Ergebnis kommt, dass die Argumente gegen die Todesstrafe iiberwiegen. Von gesetzgeberischen Interessen getragen ist such G. Zoebe, "Sind die Tiere rechtlos?" Der zweitliingste Beitrag (H. Voigt, 'r0ber Schopenhauers Erkenntnistheorie,') enth~ilt eine Art von Variationen sum Thema des Zusammenhanges zwischen Charakter und Schicksah Man freut sich, dass ein Inder (Kanti Chandra Pandey) sich fiber Schopenhauers Kenntnis des Hinduismus und Buddismus eehr anerkennendausspricht. Das Bild der Sehopenhauerschen Philosophie, wie es uns im Jahrbuch begeguet ist das uns vertraute: Pessimismus, ErlSsung durch Kunst, Mitleid, Verneinung des Willens. Aber nach Brosset erfassen diese Kategorien nur die sekund~ren Charaktere der Schopenhauerschen Philosophie. In ihrem wirklich wertvollen Kern sei diese Philosophie erstens Vorl~uferin der yon Brosset so genannten genealogischen Philosophie eines Marx, Nietzsche und Freud; allerdings letzten Endes ein Versager, da sie auf das eigentliche Anliegen der genealogischen Philosophie, n~mlich die Ableitung konkreter und spezifischer Ideen (bei Schopenhauer: der Intelligenz) aus der Umformung unbewusster Tatbestiinde (bei Schopenhauer: des Willens), nicht eingehe, sondern sich mit der Feststellung begniigt, dass die Wurzel der (bewussten) InteUigenz der (unbewusste) Wille ist. Zweitens sei Schopenhauer der erste, der seine Philosophie auf der Urerfahrung der Grundlosigkeit (Brosset zieht den Ausdruck Absurdit~t vor), daher Unausdenkbarkeit oder Unergrfindlichkeit des Seins im ganzen, aufbaut. Auf diese Erfahrung (die Frage, 'Warum nicht Nichts?' ist unbeantwortbar) reagiere der Menseh mit Angst. Die Notwendigkeit und die Zweckm~issigkeit, die die Welt im ganzen charskterisieren, seien selbst kontingent und zwecklos. Manchmal scheint mir Brosset die Originalitiit seiner Interpretationen zu iiberseh~tzen; insbesondere seine Erkl~rung der Blindheit des Willens (S. 26f.) rennt wohl offene Tfiren ein. PHILIP MERLAN ~cripps College, Claremont, California... (shrink)

It has been hypothesized that psychedelic experiences elicit lasting psychological benefits by altering narrative selfhood, which has yet to be explicitly studied. The present study investigates retrospective reports (n = 418) of changes to narrative self that participants believe resulted from, or were catalysed by, their psychedelic experience(s). Responses to open-ended questions were analysed using inductive and deductive thematic coding and interpreted within agent-centred approaches to development and well-being. Themes include decentred introspection, greater access to self-knowledge, positive shifts in self-evaluation (...) processes, greater psychological and behavioural autonomy, and enhanced connectedness with others and the world. While this explorative qualitative study offers some initial support for the explanation that changes to narrative self are a cornerstone of psychedelics' therapeutic and transformative potential, methodological and recruiting limitations preclude the ability to make objective claims and generalizations. Future scientific research is necessary to further elucidate this hypothesized mechanism. (shrink)

Community-based healthcare organisations manage competing, and often conflicting, priorities. These conflicts can arise from the multiple roles these organisations take up, and from the diverse range of stakeholders to whom they must be responsive. Often such conflicts may be titled conflicts of interest; however, what precisely constitutes such conflicts and what should be done about them is not always clear. Clarity about the duties owed by organisations and the roles they assume can help identify and manage some of these conflicts. (...) Taking divisions of general practice in Australia as an example, this paper sets out to distinguish two main types of conflicts of interest, so that they may be more clearly identified and more effectively managed. (shrink)

Ibn Masarra y su escuela -- El místico Abū-l-ʻAbbās ibn al-ʻArīf de Almería y su "Mahāsin al-Maŷālis" -- Un precursor hispanomusulmán de San Juan de la Cruz.

En reprenant dans son essai le principe d'Heidegger sur l'existence, N'Dré Sam Beugré a l'intention de préciser que la singularité de soi n'est pas une subjectivité fermée et isolée du monde, mais un être de soi ouvert aux manières des autres êtres, mais également ouvert au mouvement constant de dévoilement et de fermeture présent dans le monde.

Aproximación al pensamiento de Rodolfo Kusch -- Canto e identidad en el Martín Fierro según Carlos Astrada y Rodolfo Kusch -- Donde el barro se subleva -- La rehabilitación del saber seminal como camino hacia una mística popular -- Kusch y el impulso social de nuestra época -- La barbarización de la civilización, una grieta de antaño -- ¿De dónde pensarnos?

Ukraine has a special geopolitical location in Europe - between East and West, South and North. The specificity of this provision is due to multi-year contacts between peoples who lived or passed through its territory, the interactions of different cultures, traditions and worldviews. As a result, there is a rather varied ethno-national and religious palette of Ukrainian population. In today's conditions of building an independent state and civil society, this can be both a positive and a negative factor. Recent events (...) and practices show that the problem of religious and ethnic renaissance has acquired a special political and spiritual significance. Different directions of Christianity, other religions, existing for centuries on the Ukrainian ethnic basis, have been influenced by a wide range of social and national life. In addition, ethno-national and religious processes took place differently in the western and eastern regions of Ukraine, in the village and in the city. (shrink)

Эта книга поможет пролить свет на метафизическое осмысление философии истории, подведет к более глубокому пониманию сущности добра и зла, предложенному известным русским философом и мыслителем Н. Ф. Федоровым.

Savīyahʹhā-yi maʻrifatʹāfarīn-i nafs -- Falsafah-yi Ṣadrā -- Falsafahʹī barā-yi zīstan-i safar-i ʻishq.

ʻAyyānī, Yaḥyá ibn Ḥumaydān, ca. 12th century; Muslim scholars; Yemen; views on Islamic philosophy.