Йдеться про комунікативну взаємодію в модерних та трансформованих суспільствах в рамках дискусій про «крах» комунікацій та функціональні особливості (вади та позитивні елементи) «суспільства знань». Cуб’єкти комунікації засвоюють знання, інформацію, здобуті за допомогою сприйняття, уявлення, тобто те, що пізнається і є невіддільними від суб’єкта об’єктивними механізмами. Інші краще сприймають і, відповідно, довіряють більше текстовій інформації або відомостям, отриманим за допомогою речей, що розміщуються поза індивідом, але містять у собі соціальнокультурний зміст. Ефективність обміну інформацією і всього процесу комунікації багато в чому залежить (...) від пізнаванності суб’єктами комунікації предмета обговорення (обміну інформацією) та комунікативної компетентності. Це стосується, перш за все, комунікацій, що ставлять метою обмін науковою інформацією, тобто наукових комунікацій. (shrink)

У статті представлений погляд на природу і самотність Еріха Фромма. Розкриваються основні положення теорії Фромма, особливий акцент робиться на співвідносності дихотомії, екзистенціального конфлікту та структури характеру з феноменом самотності. Характерною рисою сучасного суспільства є криза, а вона негативно впливає на світ людини, як це було за часів Фромма. Тому проблематика статті є актуальною.

У статті розкриваються особливості становлення християнства на києворуських теренах, показано, що воно було зовнішньою релігією Київської держави, яка, з одного боку, прагнула стати рівноцінною частиною тогочасного міжнародного життя та долучитися до цивілізаційного поступу, а з іншого – не бажала й не могла визнати зверхності будь-якого зовнішнього впливу. Зрештою не тільки в народі, але й у середовищі освічених верств населення ще довго лишалися живими старі вірування, які визначали не тільки своєрідність народного мислення, але й основні світоглядні інтенції християнізованої києворуської культури. Органічний (...) синтез християнського та язичницького світоглядів, який сформувався на теренах Київської Русі, найбільш повно виявився в руському іконописі, який цілком правомірно можна назвати світоглядною візитівкою тієї доби. (shrink)

У статті аналізуються методологічні засади дослідження народної ікони. З цією метою розглядається правомірність вивчення народної ікони крізь призму методологічних принципів формалізму та підкреслюється її підпорядкований характер. Головна увага приділяється світоглядним основам художнього антианатомізму народної ікони, який постає як результат глибоко вкорінених у колективну свідомість міфологічних уявлень українського народу. Підкреслюється, що, незважаючи на позірну різноманітність народних ікон, їх споріднює іманентно присутня у кожній з них міфологічна структура, яка визначає своєрідність не тільки народної ікони, а й української культури в цілому.

The religious influence of the United States on Ukraine is not so much written. But this topic constantly evokes interest in scientific circles. Historians and religious scholars study appearance of American religions on the territory of Ukraine, noting that these processes are time coincide with all-European events. In Ukraine, American religions came not directly, but through Holland, Poland, some other European countries. Trade in wealth, plants and other commodities has also become spread of religious ideas, which gives us one more (...) thesis in favor of vitality consumerism. Ukraine felt the influence of the ideas of American federalism and freedom religions, which had an influence on Ukrainian thinkers, in particular T.Shevchenko, who, as is known, expected our Washington "to be a new and righteous law?". (shrink)

ha-Higayon ha-shimʻi ba-filosofyah ha-datit be-Yiśraʼel -- ha-Higayon ha-Torani ha-shimʻi ba-midot sheha-Torah nidreshet bahen -- ha-Higayon ha-sodi ha-shimʻi ba-ḥokhmah ha-penimit -- Shiṭat ha-higayon ha-shimʻi ha-sodi be-sifrut ha-ḥokhmah ha-penimit -- Shivḥe ḳol ha nevuʼah.

Entre los filósofos contemporáneos que más han hecho por el desarrollo y la consolidación académica de la historia del pensamiento español, destaca la figura de José Luis Abellán. Este libro, escrito por algunos de los más importantes especialistas en esta disciplina, pretende clarificar críticamente la obra de Abellán y recorrer algunos de los temas a los que mayor relevancia ha concedido el autor de la vasta e imprescindible "Historia crítica del pensamiento español". El erasmismo, el mito de Cristo, la generación (...) del 98, Ortega y Gasset y sus discípulos o el exilio del siglo veinte, son algunos de los temas abordados por los autores del libro, y sobre los que José Luis Abellán nos ha ofrecido artículos y monografías imprescindibles para conocer la historia de la filosofía española. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 533 Le Cristologie contemporanee e le loro posizioni fondamentali al vaglio della dottrina di S. Tommaso. By DANIEL 0Ls, O.P., Studi Tomi· stici, 39. Citta Del Vaticano: Liberia Editrice Vaticana, 1991. Pp. 198 + 13. 25,000 Lire. The author's purpose in this compact but highly informative volume is to confront some of the more fundamental positions of current chris· tology with the christology of Aquinas, with the (...) further intention of deepening our appreciation of St. Thomas's thought (pp. 6 and 193). Ols is aware that, in speaking generically of " contemporary christology," he is entering into discussion with a large number of authors whose viewpoints often differ significantly from one another. He cites writers as diverse as Rahner, Schillebeeckx, Sobrino, and Duquoc, for example. Cognizant of the differences among them, he nonetheless sees points of convergence. There is, he says, a certain " negative unity " among them in that each holds himself at a certain distance from the doctrine of Chalcedon and from the " christology from above " which traditionally has been taken as proceeding from the Chalcedonian defi· nition of faith. (One of the reasons for using St. Thomas as interlocutor with the modern christologies is Aquinas's own development of such a "christology from above.") Along with this negative unity, there is another aspect that links the disparate modern christologies. Ols is aware that, in speaking generically of " contemporary christain anthropological focus which sees as normative " not the revealed message, but the ones to whom the message is directed" (p. 8). In developing his thesis, Ols in fact leaves to one side most of the major modern writers on christology and limits himself to a systematic analysis of the christologies of Rahner (especially as found in Foundations of Christian Faith and in A New Christology, which Rahner wrote with William Thiising) and Schillebeeckx. In five chapters (pp. 15-76) Ols examines the relevant points of the theology of each man and then separately contrasts the results with the theology of Aquinas. The examination of Rahner's thought is done not without a certain sympathy. Ols notes points of convergence between the transcendental Thomism of Rahner and the actual thought of Aquinas. There is a certain a priori methodology in both men, and there are similarities between Rahner's transcendental approach and Thomas's thought on the " natural desire" for the Beatific Vision. The harmonies, however, are often more apparent than real, says Ols; this is especially so in a point central to the Rahnerian anthropology: Rahner's a priori definition of man as the being capable of union with the deity. This capability Rahner equates with the Scholastic notion of potentia obedientalis. In fact, claims Ols, Rahncr is using the terminology in an equivocal sense 534 BOOK REVIEWS and means something quite different from what Aquinas meant by it. For Rahner, the obediential potency "is objectively identical with the essence of man" (p. 30, quoting from Rahner's Foundations); for Aquinas the obediential potency is nature's openness to being used by the Creator as He wills. As a result of the differences, the Incarnation, for Rahner, can be deduced as a possibility from the very nature of man; for Thomas, even the possibility can only be known retrospectively once the Incarnation has happened. The different starting points reflect different epistemologies: the one starts from man's potentialities and moves out toward the world and God; the other works from the world and God to understand man's possibilities. Thus, for the Thomist " a posteriori reflection on the convenience " of the Incarnation there is substituted the Rahnerian " a priori reflection on the deducibility of the Incarnation " (p. 53). Without going deeply into a philosophical critique of Rahner-Cornelio Fabro has already done that-Ols con· tends that this difference is due to the fact that Rahner's theology " is radically dependent on an idealistic thought-pattern which represents a mortal danger for theology" (p. 56). E. Schillebeeckx's thought likewise suffers, says Ols, from the influence of philosophical idealism. What is central to Schillebeeckx's christology is the " concrete experience of the primitive Christian community " (p. 71, quoting Schillebeeckx's Jesus). Consequently, what we find in... (shrink)

Sefer Ḳol min ḥayim -- Sefer Ḳol rinah ṿi-yeshuʻah -- Sefer Orḥot ḥayim ʻim perush Netiv ḥayim -- Sefer Zikhron ʻolam -- Maʼamar Zikhron Yerushalayim.

kerekh 1. Av-Hanaḳah -- kerekh 2. Haskamah mi-daʻat-Ṭeḥol -- kerekh 3. Ṭerefah-Milah -- kerekh 4. Mimun ha-refuʼah-Sodiyut refuʼit -- kerekh 5. Sikun ʻatsmi-Ḳaṭan -- kerekh 6. Reʼot-Torat ha-musar.

The relationship between firm financial performance and sustainability reporting (SR) has been extensively researched previously, but with inconsistent results. By incorporating the coercive isomorphism of the institutional theory, this study examines if the relationship is moderated by the ownership of institutional investors. Using data from a sample of 270 Malaysian public listed firms, the study tested two ordinary least square (OLS) regression models. The results show that firm performance and institutional ownership have a positive link to SR. Further examination however (...) discloses a negative moderation of institutional ownership on the relationship between firm performance and SR, thus fail to support the indication that institutional investors coerce the investee firms to utilise their firm performance for sustainability activities. This study adds to SR-related literature by providing reliable and objective findings and directions for future studies in this context. (shrink)

Online learning has received extensive attention in the field of education in the recent decade, especially after COVID-19 swept the globe in 2020. Online learning satisfaction has become the focal point of the research, since it is of vital significance to enhance online learning efficiency. This paper reviews the research on OLS from the dimensions of online learners, online instructors, online platforms and online instructional design to have a clear picture of factors affecting OLS. Based on the review of previous (...) studies, this mini review presents the prospect of future research on OLS and believes that breakthroughs on OLS research can be achieved by innovating research methods, expanding research subjects, and enriching research topics. OLS is a complicated dynamic system influenced by a diversity of factors, and it is worth more in-depth research by scholars and educators in future. (shrink)

This paper uses panel OLS, IV, and system GMM methods to empirically study the effects of manufacturing and producer service corporate co-agglomeration on green economy efficiency in China. Chinese panel data from 2000 to 2019 are collected to assess the GEE and co-agglomeration degrees. The regression results show that there is an “inverted U-shaped” relationship between co-agglomeration and GEE. However, regional heterogeneity is found in the effects of corporate co-agglomeration on GEE. The mediating analysis indicates that corporate co-agglomeration could increase (...) GEE through business entrepreneurship and innovation entrepreneurship. Variables such as transportation infrastructure, human capital, foreign direct investment, and environmental regulations are also found to have an elevating effect on GEE, whereas local fiscal expenditure on environmental protection has little effect. The findings in this paper indicate that entrepreneurship plays an important role in the process of co-agglomeration impacting GEE which differs in different regions and thus provide references for corporate and regional sustainable development. (shrink)

Muhyiddîn el-Kâfiyecî (öl. 879/1474), on beşinci yüzyıl Saruhanoğulları, Osmanlı ve Memlüklü alimlerindendir. Yüzden çok eser yazmıştır. Makale Kâfiyeci’nin hayatı ve eserlerini araştırır. Yazdığı eserler, onun, Arap dili, Arap grameri, belagat, tarih metodolojisi, hadis ve usulü, tefsir ve usulü, fıkıh ve usulü, kelâm, tasavvuf, dil felsefesi, semantik, metafizik meseleler, geometri, optik ve astronomi gibi konularda uzmanlaştığını göstermektedir. Kâfiyeci en önemli eserlerini Arap dili ve mantık sahalarında yazmıştır. Eserleri içerisinde yaptığı linguistik çözümlemeler, onun yetkin bir dil alimi olduğunu göstermektedir. Kâfiyeci eserlerini yazarken (...) linguistik, mantıki, ilmi ve felsefi bir yöntem kullanmıştır. Araştırmada, Kâfiyeci’nin, hayatı boyunca en az yüz on iki eser yazdığı tespit edilmiştir. Bu eserlerden, doksan altısının adı belirlenmiştir. Kâfiyeci’nin eserleri konularına göre şöylece tasnif edilebilir: Arap Dili ve Dil Felsefesi: Şerḥu’1-i‘râb ‘an Ḳavâ‘idi’l-i‘râb, el-Unmûzec fî baḥsi’l-isti‘âre, Şerḥu’l-isti‘âre, Risâle fî Kâne Zeydun Ḳâimen, Risâle fî Zeydun Ḳâimun, Risâle fi’l-mebâḥisi’l-mute‘alliḳa bi Emmâ, Nuzhetu’l-mu‘rib fi’l-Meşrıḳ ve’l-Maġrib, Nuzhetu’l-aṣhâb fî mes’eleti’l-kuhl, Remzu’l-esrâr, en-Niseb li ehli’l-edeb, el-İşrâḳ fî meratibi’ṭ-ṭıbâk, Ḥâşiye ‘ale’l-Muṭavvel, Risâle fî “men” eş-şartiyye. Mantık: et-Terġîb fî keşfi rumûzi’t-Tehẕîb. Tarih Metodolojisi: el-Muḫtaṣaru’l-mufîd fî ‘ilmi’t-târîḫ, en-Naṣru’l-ḳâhir ve’l-fetḥu’ẓ-ẓâhir. Akâid ve Kelâm: Envâru’ṣ-Ṣa ‘âde, Şerḥu’l-‘Aḳâidi’l-‘Aḍuḍiyye, Hâşiye ‘alâ Şerḥi’l-‘Aḳâidi’l-‘Aḍuḍiyye, Şerḥu’l-Mevâḳıf, Telḫîsu Şerḥi’l-Mevâḳıf, el-Hidâye li beyâni’l-ḫalḳ ve’t-tekvîn, Risâle fî beyâni’l-mu‘cizât, Nehru’l-hayât fî ma‘rifeti’ṣ-ṣıfât, ‘İlmu’l-kumûn ve’l-burûz, Risâle fî Kavlihi Teâlâ “Lâ ye’menu mekr Allâhi ille’l-kavmu’l-hâsirûn” [A‘râf, 7/99]. Kur’ân, Kırâat ve Tefsir Bilimleri: Şerḥu’l-İsti‘âẕe ve’l-Besmele, Ḥâşiye ‘ale’l-Keşşâf, Şerḥ fî muḥâkemât beyne’l-mutekellimîn ‘ale’l-Keşşâf, Ḥâşiye ‘alâ Tefsîri’l-Beyḍâvî, eẓ-Ẓafer ve’l-ḫalâṣ, et-Teysîr fî ḳavâ‘idi ‘ilmi’t-tefsîr, Risâle fî ‘ilmi’t-tefsîr ve vucûhi’l-ḳırâat, Keşfu’n-niḳâb li’l-aṣḥâb ve’l-aḥıbbe fî ‘icâzi’l-Ḳur’ân, et-Temhîd fî şerḥi’t-taḥmîd, Ḳarâru’l-vecd fi şerḥi’l-ḥamd, el-İlmâ‘ bi ifâdeti Lev li’l-imtinâ‘ fî ḳavlihi Te‘âlâ “Lev kâne fîhimâ âlihetun illallâh le fesedetâ” [Enbiyâ, 21/22], Cevâb ‘an suâl fî ḳavlihi Te‘âlâ “Ve’n-Necmi iẕâ hevâ” [Necm, 62/1], Nuzhetu’l-iḫvân fî tefsi¬ri ḳavlihi Te‘âlâ “Yâ Lûṭu İnnâ Rusülü Rabbike” [Hûd, 11/81], Neylu’l-merâm fi tefsîri ḳavlihi Te‘âlâ “Ve Mâ Rabbuke bi Ẓallâm” [Fussilet, 41/46], el-Bişâra fî ḳavlihi Te‘âlâ “Fe’tû bi sûratin min mislih” [Bakara, 2/23], Nuzhetu’l-aṣḥâb, el-Ġurratu’l-vâḍıḥa fî tefsîri’l-Fâtiḥa, Zeḫîratu’l-ḳaṣr fî tefsiri Sûrati’l-‘Aṣr. Hadis Bilimleri: Muḫtaṣar fî ‘ulûmi’l-ḥadîs, Menbe‘u’d-durer fî ‘ilmi’l-eser, Ḫulâṣatu’l-‘aḳvâl fî ḥadîsi “İnneme’l-a‘mâlu bi’n-niyyât”. Fıkıh, Usûl ve Fetva: Risale fî mesʹeleti’l-istisnâʹ, Ḥâşiye ‘ala şerḥi’l-Hidâye, Vecîzu’n-niẓâm fî ıẓhâri mevâridi’l-aḥkâm, el-Feraḥ ve’s-surûr fî beyâni’l-meẕâhîbi’l-erba‘ati fi’l-‘uṣûr, Neşâtu’ṣ-ṣudûr fî şerḥi Kitâbi’l-Feraḥ ve’s-surûr, et-Taḥrîr lima zukira fi’d-Dureri’l-manẓûm, Muhâveratu’l-fıḳhiyye, Risâle fi’stiḳbâli’l-Ḳıble, Telḫîṣu’l-Câmi‘i’l-kebîr ve’l-Mecma‘, Kitâbu’t-Teẕkira/Risâle fi’l-vaḳf, Ravḍatu’ẓ-ẓahira en-nâfi‘a fî’d-Dünya ve’l-Âḫira, Kitâbu’l-muḫtasar fî ‘ilmi’l-istibdâl, er-Remz fî ‘ilmi'l-istibdâl, el-Kâfî fî beyâni’ṣ-ṣaffi’ṭ-ṭavîli’l-mustaḳîm, Risâle fî ṭabaḳâti’l-butûn li beyâni’l-vaḳf ‘alâ evlâdi’l-evlâd, el-İḥkâm fî ma‘rifeti’l-Eymân ve’l-aḥkâm, Ferâid baḥri’l-fevâiḍ. Siyasetname, Adap ve Ahlak: Niẓâmu ḳalâidi’l-‘ıḳyân, Seyfu’l-kuḍât ‘ale’l-buġât, Seyfu’l-mulûk ve’l-ḥukkâm el-murşid lehum ilâ sebîli’1-Haḳḳ ve’1-aḥkâm, Seyfu’l-ḥaḳḳ ve’n-nuṣra ‘alâ riḳâbı ehli’l-baġy ve’l-fitne, ed-Durratu’l-‘âliyetu’l-ġâliye. Metafizik, Tasavvuf ve Felsefe: el-Kâfî eş-şâfî, Kitâbu’r-ravḥ fî ‘ilmi’r-rûḥ, Kitabu’r-raḥme fî beyânı aḥvâli ‘alemi’l-berzâḫ, en-Nuzhe fî ravḍati’r-rûḥ ve’n-nefs, Neşâtu’l-bişâra bi’l-işâra fî kıbleti’l-ervâh, Ḳıbletu’l-ervâḥ fi’t-taṣavvuf, Nuzhetu’l-ervâḥ ve ġıbṭatu’l-eşbâḥ fi’t-taṣavvuf, Menâzilu’l-ervâḥ fi’t-taṣavvuf, ‘Ikdu’l-ferâid min baḥri’l-fevâiḍ fî şerḥi Esmâillâhi’l-husnâ, el-Unsu’1-enîs fî ma‘rifeti şeʹni’n-nefsi’n-nefîs. Siyer, İrşat ve Fazâil: Zeynu’l-feraḥ bi mîlâdi’n-Nebî (s.a.v.), Muḫtasar fî ‘ilmi’l-irşâd, Risâle fi’l-maḥabbe, Ḳalâidu’l-‘ıḳyân fî baḥri faḍâili Raceb ve Şa‘bân: Fen Bilimleri: Ḥallu’l-işkâl fî mebâhisi’l-eşkâl fi’l-hendese, Şerḥu’l-caġmînî fi’l-heyʹe, er-Remz fî ‘ilmi’l-uṣturlâb. Diğer Eserleri: Remzu’l-ḫıṭâb bi raşḥi’l-‘ıyâb, Benâtu’l-efkâr fî şeʹni’l-‘i‘tibâr, Keşfu’l-vucûhi’l-ḥasene’l-mestûra bi’n-niḳâb li faḍlillâhi’l-Cevâdi’l-Vehhâb, el-Keşf ‘an şerafi Ehli’l-Beyti’l-kirâm li efḍali’r-rusuli ve’l-enâm, ‘Iḳdu’l-ferâid min taḥrîri’l-fevâid, Risâle mustaḳılle bi ‘ilmi’n-nefs ve vucûhi’l-ḳırâa, Cevâbu’l-enẓâr, Ḥusnu’l-ḫıtâm li’l-merâmi min haẕa’l-kelâm, Ḫıtâmu’l-misk. (shrink)

The purpose of this paper is to examine the effect of corporate governance practices of small cap companies have had on their financial performances. Previous studies have mainly examined governance practices of larger corporations. This analysis focuses on the governance variables that have been highlighted by the New Zealand Securities Commission governance principles and guidelines and also on the governance variables that are supported in the literature as providing an appropriate structure for the firm in the environment in which it (...) operates. The data for 71 small cap companies listed in New Zealand over a five-year period from 2001 to 2005 was analysed. Pooled data, OLS and 2SLS regression techniques were used and Tobin's Q, ROA and OPINC were used as the dependent variables. The evidence does support the hypothesis that the existence of board independence and audit committee has enhanced firm financial performance, as measured by Tobin's Q. (shrink)

In a number of his essays E. J. Lowe has presented an interesting argument for the ontological simplicity of the self. This argument became the subject of Eric T. Ol-son’s polemic reaction, who tried — unsuccesfully — to discover a formal mistake in the argument. Eventually, the modified and improved version of Lowe’s reasoning came out in his paper Identity, Composition, and the Simplicity of the Self. It seemed that the argument for the ontological simplicity of the self has resisted (...) criticism. In my paper, I present a few manoeuvres which can be used by advocates of animalism to dismiss conclusions of Lowe’s argument. An animalist may want to do that for a simple reason: on the basis of animalism it is difficult to argue for the thesis of the simplicity of the self, as persons are — according to animalism — human organisms, that is, composite objects. My analysis shows that the simplicity argument — al-though it remains formally valid — is not sound in the light of the shown difficulties and shortcomings. This enables me to insist on an animalistic interpretation of the subjectaccording to which the self is a composite material object, identical with a liv-ing human organism. (shrink)

In the past 20 years, China’s educational advantage has undergone a gender reversal. The average educational level of women is higher than that of men. However, the gender difference in housework is gradually expanding, and women are still the main undertakers of housework. Based on the China Family Panel Studies, this study explores the impact of the educational gap between husband and wife on the inequality of housework division and its mechanism. OLS regression model was used to estimate the impact (...) of marital education gap on household inequality. It is concluded that the higher the education level of the husband is than that of the wife, the greater the gender inequality in housework. This conclusion is significant at the level of 0.01. On this basis, the instrumental variable method was used to overcome the endogenous problems and a more accurate conclusion was reached. Every unit of increase in the education gap between husband and wife would increase the degree of household inequality by 0.281 percentage points. Quantile regression provides strong evidence for the results. When the gender time ratio of housework is in the range of 0.8–0.95, the education gap will have an impact on the gender division of housework. After the robustness test and heterogeneity analysis of the model, an intermediary variable was established to discuss the mechanism of the model. The income disparity and the working time gap were proved to be intermediary variables. This study believes that in modern society, the education gap between husband and wife will affect the inequality of housework division by changing the relative income and relative working time of husband and wife. Although the educational advantages of women in the whole society have not changed their role in the division of housework. However, with the narrowing of the educational gap between husband and wife, the degree of inequality in the division of housework has been alleviated, indicating that the improvement of women’s education level has alleviated the inequality in the division of housework to a certain extent. (shrink)

According to current scholarly consensus, the pre- and post-exilic strata of Biblical Hebrew differ sufficiently to allow for the relative dating of biblical texts on linguistic grounds. Challengers to this view have objected that the received orthography of the Hebrew Bible, which is fuller than that of any pre-exilic epigraphic source, shows that no pre-exilic biblical text escaped post-exilic spelling revision. Moreover, so it is claimed, susceptibility to scribal modification on the level of orthography implies susceptibility to scribal modification on (...) the higher linguistic levels as well, which would effectively obscure a text’s original linguistic profile. In the present article it is argued that the degree of scribal modification involved in the process of orthographical revision was not so great as to distort irremediably the picture of linguistic development seen in biblical literature, so that distinctively late linguistic features can still be distinguished from their classical counterparts. Significantly, as has been argued elsewhere, diachronic development is still discernible even in the domain of orthography, a fact demonstrated on the basis of several examples, including the spelling of the qṭol-pattern qal infinitive construct. (shrink)

Cuando se habla de filosofía se habla de antropología. Del mismo modo, cuando se habla de antropología también se debería de hablar de la afectividad. Sin embargo, hasta hoy, pienso que muchos filósofos han comprendido mal la afectividad en la persona humana, pues han caído en dos reduccionismos: uno considera la afectividad como un componente irracional, es el caso del dualismo; el otro la asocia a un monismo, como se puede verificar en el sentimentalismo y en el psicologismo. De igual (...) modo, aquellos que permanecen en una posición intermedia también la han comprendido mal, como se puede ver, por ejemplo, en la perspectiva aristotélico- tomista. Para estos, la afectividad es siempre pre- moral y debe ser siempre subordinada a la razón y a la voluntad. De esta forma, no han comprendido que la afectividad tiene también un ámbito espiri-tual y que, así, es ella quien muchas veces debe integrar la razón y la voluntad, a fin de garantizar la autorrea-lización de la persona humana. En este sentido, tampoco han visto que la afectividad puede ser valorada desde el punto de vista moral. Debido sobre todo a estos errores que se han cometido en el ámbito filosófico con relación a la afectividad, he visto que sería bueno repensar la noción de afectividad de la persona humana. Así, de entre todos los autores que he conocido y estudiado, he visto que la propuesta de Dietrich von Hildebrand con relación a la afectividad podría proporcionar muchas respuestas y herramientas para poder solventar estas inquietudes filosóficas y poder evitar reduccionismos, proporcionando interpretaciones más completas. El filósofo, fenomenólogo-realista, Dietrich von Hildebrand se ha distinguido en muchas áreas de la filosofía, como en la metafísica, en la gnoseología, en la ética, en la antropología, en la religión, etc.. “Casi quiero decir que el genio (artístico) de Adolf von Hildebrand ha sido heredado por su hijo (...) como un genio filo-sófico” (Husserl: H. Sepp; L. Embree, Handbook of Phenomenological Aesthetics, Springer, London, 2010, p. 145 (Traducción del autor). No obstante, sin duda alguna, la principal área, aquella en la que con mayor prominencia ha destacado, creemos que fue en el ámbito de la afectividad, aportando, así, contribuciones que hasta hoy no hubieran sido tenidas en consideración. Husserl lo comprueba. Cuando ha dirigido la tesis de doctorado de Hildebrand ha decido: “Sin embargo, su verdadera fuerza y sus significativos y originales resul-tados residen principalmente en la esfera emocional, en los análisis que llenan los capítulos 3o a 8o, de la parte II, y que sorprenden con un conocimiento íntimo sin precedentes de las múltiples formas de la conscien-cia emocional y sus correlatos representativos. Dicho esto, sólo puedo solicitar el título de opus eximium para esta importante obra” [E. Husserl, Urteil Über Hildebrands Doktorarbeit, Ed. K. Schuhmann, Aletheia, V, 1992, p. 5 (Traducción al español del autor)]. El mapa afectivo en Hildebrand es muy vasto. Por esto, he decidido presentar directamente un solo tema, o sea de que modo la afectividad se relaciona con la libertad y así, en este sentido, como ella puede ser valorada moralmente. Para atingir este objetivo, inicialmente me propongo analizar como Hildebrand entiende y concibe la afectividad en la persona humana. Posteriormente analizaré la libertad humana y su relación con la moralidad. Finalmente relacionaré los distintos tipos de libertad en la persona humana con la afectividad, demostrando así al mismo tiempo como la afectividad puede ser moralmente evaluada. (shrink)

La mente non è sempre esistita ma è stata inventata: inventata nel senso che, a un certo punto, qualcuno ha introdotto il concetto di mente. Chi lo abbia introdotto per primo è una questione controversa. Per esempio, Putnam a f f er ma c he , a nc he s e «i n que s t os e c ol os i pa r l a c ome s e l a me nt e f os s e qua s (...) i un’ i de a autoevidente», nondimeno la nozione attuale di mente «non è molto antica, o almeno la sua Ce r t o, «l e pa r ol e ‘ me nt e ’ e ‘ a ni ma ’ , o a l me no i l or o a nt e na t i egemonia non è molto antica».1.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:196 HISTORY OF PHILOSOPHY in 1943, was to write an Epilogue to Julian Marias' History o] Philosophy. In early 1944, the Epilogue was conceived as a volume of 400 pages, and later of 700. In 1945 a part of the Epilogue was to be detached and given the title The Origin ol Philosophy. Then one completed part of that was published in 1953 as an essay in a Festschrift (...) for Karl Jaspers. That, and other sections, have been put together here. The first part of the book treats philosophy as a cumulative enterprise in which each man rethinks and thinks further what other men have thought. Even when past thought has reached an end, or taken a direction we will not follow, it is only for the reason that it has already happened that we do not have to do it ourselves. This is not because history is rational but because thought is historical, rooted in ideas we did not ourselves create and based on methods we have acquired and sometimes altered. The second part of the book deals with the origin of philosophy--and the origin of "philosophy" for Ortega is concerned throughout with language and etymology. The word "philosophy" is not one Ortega likes; he prefers the word "aletheia," which was used by Parmenides and his contemporaries. In popular language, aletheia meant discovery, exposure, denudation, revelation. For the thinker, "aletheia" is "truth" as a verb, the activity of uncovering reality, which is concealed under the robes of appearance or falsehood. Philosophy, for Ortega, begins with Parmenides and Heraclitus; "proto-philosophers" he calls them. The Ionians had been scientists; their attempts at natural explanation upset religion and tradition, and prepared the way for philosophy. In a remarkably subtle and complex analysis for so short a space, Ortega argues that skepticism, atheism, wealth, and knowledge of nature created a freedom based on a need to create or choose one's own beliefs in a world in which relative abundance demands choice, since in poverty "an individual is never in the position of being able to choose; for choice assumes that the circle of one's possibilities is notably greater than that of one's needs" (p. 98). The social need to define the thinker and so grant him professional status that might minimize the hostility of the tradition-ridden and reactionary populace, especially in Athens, led to the name "sophist," which became disreputable to a hostile citizenry, and then to "philosopher." Socrates was, unfortunately, the only philosopher, the man who liked, had a taste for, or loved wisdom, but made no pretense that he had any, saying only he sought it. But the name persisted, and helped institutionalize the new profession. I haven't even intimated the delight of Ortega's incidental insights. He was probably justified in believing that his stature as a thinker was much greater than his reputation. A first-rate, full-scale study of Ortega in English would help, but what we need most is a collection and translation of his complete works. RSLPH ROSS ~cripps College Discourse on Thinking. By Martin Heidegger. Translated by John M. Anderson and E. Hans Freund. (New York: Harper and Row, 1966. Pp. 93. $3.50.) This is a translation of a speech and conversation originally published under the thematic title Gelassenheit (Pfullingen: Giinther Neske, 1959). Heidegger uses this unusual German word to remind us that there is another way of thinking than the calculative and dialectical modes made prominent by the mathematical sciences and modem cultural philosophy respectively. We have forgotten a less busy mode of thinking, a thinking released from all desire to control reality. Gelassenheit is rendered throughout as "releasement" in this translation. But Gelassenheit does not just mean letting go, or freedom from, as "releasement" may suggest. It also has the more positive sense of composure and a patient letting things be. In the context of Heidegger's attempts to define a mode of thinking not concerned with dominating reality, Gelassenheit comes to mean the freedom to be open to reality. BOOK REVIEWS 197 Heidegger stresses the ability to wait for insight, which is not, however, a mere passive waiting for something fixed. It would be... (shrink)

The issue of management’s relations to the environment has received a significant amount of attention in the literature on corporate social responsibility. Yet the influence of religion on managers’ environmental decisions has until now remained unexamined despite its known importance. In this article, we examine the empirical association between religion—primarily Christianity—and the environmental practices a firm’s management undertakes by investigating their OLS, principal component, simultaneous, and endogenous effects. Employing a large and extensive U.S. sample, we find a negative association between (...) the environmental practices initiated by a firm’s managers and the religiosity of the surrounding community, after controlling for various firm and demographic characteristics. In addition, after mitigating endogeneity with the dynamic system generalized method of moment, we still find an inverse association between religiosity and environmental-friendly decisions of management. We interpret these results as providing some support for the “dominion hypothesis” that claims Christian beliefs discourage environmental concern, but not for the “stewardship hypothesis” that implies that Christianity encourages people to “exercise a responsible stewardship over nature.” Nevertheless, additional analysis shows Christian groups differ significantly in how each influences managers’ environmental decisions. (shrink)

The current study sought to assess the mediating role of green market orientation dimensions in the relationship between social risk and new product performance among European Multinational Enterprises (EMNEs). We also assessed the moderating role of entrepreneurial orientation in the relationship between green market orientation and new product performance. The study was based on primary data gathered from 317 EMNEs in Ghana. After various validity and reliability checks, ordinary least squares (OLS) analysis was performed to estimate the various relationships hypothesized (...) in the study. The study finds that social risk has a negative effect on the success of EMNEs' new products. This negative effect is however nullified by the positive mediating effects of strategic green market orientation, tactical green market orientation and internal green market orientation. Entrepreneurial orientation also played a significant moderating effect in the relationship between green market orientation dimensions and EMNEs' new product performance. Based on this, theoretical and managerial contributions were made. (shrink)

T echnocrati c fundamentalis m (neocons ) an d theocrati c fundamentalis m (teocons) ar e t w o manifestation s o f politica l though t v e r y restrict i v e o f democra c y . Th e f irst on e ha s a highe r incidenc e i n th e f iel d o f econo m y an d th e secon d on e i n tha t o f the (...) religion , bu t bot h imp l y a stron g challeng e fo r th e democrati c State . Thi s a r ticl e deals wit h th e mor e o r les s fo r ma l conjunctio n bet w ee n bot h kind s o f fundamentalism , that appear s an d acts , e v e n a t a globa l l e v el , a s a v e r y conse r v at i v e reactio n agains t the mai n demand s o f c i vi c laicis m an d o f pr o g ress i v e policies . Th e autho r maintain s that th e an s w e r t o thes e n e w fundamentalisms , li k e t o th e ol d d o gmatisms , i s no t a t all th e relat i vism , bu t th e critica l an d aut o critica l thought . Th e poin t i s t o ad v ance , with thi s critica l attitude , i n th e const r uctio n o f n e w democrati c fo r mulations , pr o vided wit h a mor e stron g fundamen t i n te r m s o f ethica l l e gitima c y an d socia l l e gitimation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 535 second English volume), Ratzinger's Behold the Prerced One (pp. 1345 ), and W. Kasper's Theology and Church (pp. 94-108; Kasper says simply, "Rahner's characterization of neo-Chalcedonianism is historicaly inaccurate," p. 214, note 18). As it is, Ols's treatment reminds us that Rahner's own writings, which overlooked the later Councils of Constantinople, presume that Chalcedon had been the end of a development in Christology; this inaccurate presumption (...) has dominated too much of the writing which has followed Rahner's essay. Ols returns to this problem of " latent monophysitism " in some classical christologies in the final chapters of his work (VIII-XI). With a careful examination of the christology of Aquinas, the author skillfully demonstrates the rich development of Christ's true humanity that is possible within the classical approach; he deals specifically with the topics of Christ's knowledge, his sinlessness, and the concept of person. (It is interesting to note that, like Rahner and others before and after, Ols thinks that the word "person" is not particularly felicitous and would prefer simply the word hypostasis or subsistence [p. 187]. His wish is likely to have no more success than previous suggestions in this regard.) Although limited in its intent, this hook is rich in many ways. Ols's knowledge of St. Thomas is deep, and he uses that knowledge well. His critique of Rahner and Schilleheeckx may he forceful in its negative assertions, hut I believe it is accurate in pointing out the philosophical idealism that underlies much of their christological writings. This idealism is too often overlooked and needs the corrective of what we might call "Mediterranean realism." Although his criticism may he incisive, it is never unfair or strident, and he is aware of the positive insights that these men have contributed to our continuing reflections on the Lord. By intent, Ols's work is essentially one of evaluation and criticism. Nevertheless, the chapters that reflect on (and develop) Aquinas's teaching and give a positive presentation of the real human· ity of the Lord lead one to hope that the author will follow this study with a fully elaborated christology. St. Joseph's Seminary, Dunwoodie Yonkers, New York JAMES T. O'CONNOR Kant's System of Rights. By LESLIE A. MULHOLLAND. New York: Columbia University Press, 1990. Pp. xvii + 434. $49.00. Several good hooks on Kant's political philosophy have appeared in the past decade, hut the literature on Kant's political philosophy is still both slimmer and weaker than on any other aspect of his thought. 536 BOOK REVIEWS Though we still await a definitive study of the topic, this book goes a long way toward filling some important gaps. Even the best books on Kant's political philosophy tend to treat only the broad outlines of Kant's position, shying away from detailed exposition of Kant's theories of individual right and external possession and of the political theory based on them. Mulholland's is not only the most detailed but also the most persuasive account of these matters which has yet been presented in English. The book's first four chapters attempt to lay the foundations for Kant's political philosophy through a general discussion of his ethical theory. The main function of these (somewhat overlong) introductory chapters is to argue for a tension between the law of nature formula (which Mulholland prefers as a guide to Kant's theory of right) and the formula of humanity as end in itself. According to Mulholland, the law of nature formula leads to a theory of rights and political obliga· tion which places Kant in the natural law tradition, whereas the formula of humanity commits him to what Mulholland calls the " deed principle ": that acquired rights can come about only through a deed on the part of those having the duties corresponding to the rights through which these duties have been assumed. Mulholland argues that if we take the deed principle strictly, then we must base political obligation on consent and thus on a social contract. The burden of Mulholland's argument throughout the book is that Kant cannot sustain the deed principle, and it is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:482 HISTORY OF PHILOSOPHY disorder was reLigious men's tendency to find in the Scriptures and their consciences justifications for rebelling against their sovereign. The last half of Leviathan is designed to refute these claims in detail, and this refutation is not merely tacked onto the first parts but is a logical extension of them. The argument for escaping the state of nature is that only through obedience to a (...) common power can man escape the likelihood of an early death. Once that common power is established, and so long as it can carry out its protective function, obedience to it is obligatory. When a man enters civil society, the only right he retains is to defend himself against physical death, and consequently, the only time he is entitled to disobey the sovereign is when the sovereign directly threatens him. Thus excuses for rebellion are reduced to an absolute minimum. In McNeiily's formalization however, the concept of a man's death must be replaced by the formal concept of the frustration of all one's desires. And so "whatevvr [a man] regards as the complete frustration of all his desires... he will be entitled to resist, even if such resistance puts him at war with others, including lawful authority" (p. 193). Now the incredible range of things men have believed essential to avoiding the frustration of all their desires is amply testified to in the history of religious warfare. And clearly, under this formalized interpretation, men would be entitled to rebel over the form of baptism, church government, ministerial costume, prayer, or anything else if they are convinced it is essential to their salvation. It takes little knowledge of history to see that Hobbes's espousing of a theory with such consequences has a low degree of probability indeed. Hobbes complains in Leviathan of Scriptural exegetes who "by casting atoms of Scripture, as dust before men's eyes, make everything more obscure than it is." Rather, he claims, it is "not bare words, but the scope of the writer, that giveth the true light by which any writing is to be interpreted; and they that insist upon single texts, without considering the main design, can derive nothing from them clearly'" (E. W., III, 602). This last would be too harsh to apply to McNeiity's work generally, for his "atoms" are for the most part of considerable worth in themselves. But with regard to our understanding of Hobbes's Leviathan he raises a lot of dust. PAUL J. JOHNSON CalifornM State College, San Bernardino The Enlightenment: An Interpretation. By Peter Gay. VoL I, The Rise ol Modern Paganism. (New York: Alfred A. Knopf, 1966. Pp. xviii+SSS+xv); VoL II, The Science ot Freedom. (New York: Alfred A. Knopf, 1969. Pp. xx+70S+xviii) Le grand int~rSt port~ aux ~tudcs du xvm* si~cle au cours des deux derni~res d6cades et la remise en question des principes critiques encore en vigueur it y a une dizaine d'ann~,s ont fray~ la voie h de nouveaux efforts de synth~se dent la derni~re en date, et non la moins int~ressante, est celle de Peter Gay. Ses deux substantiels volumes sent destines ~ servir de guides ~ une nouvelle g~n~ration d'~tudiants et de chercheurs, ne ffit-ce que pour la bibliographie tr~s d6taill~e et accompagn~ d'obserrations personneUes qui forme un supplement tr~s pr6cieux ~ la Bibliographie de D. C. Cabeen de 1951 et de 1968. Lo travail de Peter Gay inspire confianc~ par BOOK REVIEWS 483 Fampleur des lectures auxquelles il s'est astreint et. (shrink)

Pocas personas habr n suscitado tan un nimemente la imagen del maestro como don Manuel Pedroso. Nadie que lo haya conocido ha dejado de mencionar ese ejemplar del magisterio que rebasaba ampliamente el mbito meramente universitario. Los pr logos a este libro, obra de disc pulos o amigos, dan fe, de la huella profunda que dej en ellos. Pero nos informan tambi n de la renuencia de Pedroso a rematar sus abundantes notas y esbozos y a publicar sus resultados. Por (...) eso es tan importante la labor realizada con estas p ginas, ordenadas por sus disc pulos y reimpresas ahora en esta colecci n dedicada a rescatar la labor in dita o desconocida en Espa a del exilio espa ol de 1939. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.2 (2001) 296-297 [Access article in PDF] Michel Casevitz, ed. Pausanias: Description de la Grèce. Vol. 5: Livre 5:Élide (1). Trans. Jean Pouilloux, comm. Anne Jacquemin. Association Guillaume Budé for Collection des Universités de France. Paris: Les Belles Lettres, 1999. xxxix + pp. 1-82 (verso and recto double pp.) and 83-285. 2 maps. 1 plan. Cloth; price not stated. The fifth book of Pausanias (Elis (...) 1) is the third volume to appear in the Budé collection, following Attica (vol. 1, 1991) and Arcadia (vol. 8, 1998). Textual notes are by Michel Casevitz; archaeological notes are by Anne Jacquemin.The text is produced from a new recension of the manuscripts, based on the researches on Pausanias of Aubrey Diller, which were published in TAPA (67 [1936]: 232-39; 86 [1955]: 268-79; 87 [1956]: 84-97; 88 [1957]: 169-88). Diller showed that four manuscripts (V, F, P, Ma) were the only independent witnesses to the text of Pausanias, deriving from a lost exemplar of 1437 owned by Niccolò Niccoli and later in the Library of St. Mark in Florence. The Teubner edition of M. Rocha-Pereira (1973, 1977) was the first text produced on the basis of this recension. The Budé differs from it in various readings and in its excellent notes. Book 5, the first of Pausanias' books on Elis, contains the beginning of his description of Olympia. The notes take account of the German excavations of the site carried out since 1936, reports of which have appeared in the Jahrbücher des Deutschen Archäologischen Instituts and the Olympia Berichten.The collaboration of a philologist and an archaeologist as commentators is particularly fortunate, because of important developments in both areas since the extensive commentaries of the late nineteenth and early twentieth centuries (Frazer, Hitzig-Blümner). The wisdom accumulated in the earlier commentaries is not neglected, but in most cases the information has been brought up to date very well. For example, the comment on 10.2 (147), on the date of the Temple of Zeus, parallels that of Frazer in its dissociation of the building of the temple from the war between Elis and Pisa. There is a review of ancient texts, including Herodotus and Strabo and the Spartan dedication of a shield of the booty of Tanagra set atop the ridge of the roof, the inscription of which Pausanias quotes. A discussion follows of dedication bases set up nearby and the excavation levels at which they were found (the Praxiteles base, the dedication made by the sculptor Onatas of Aegina, the Mikythos dedications, etc.), suggesting that the temple was built in the general period 480-455. The Budé then takes note of a study by F. Krauss (Mélanges Bohringer, 1957) on the columns of the temple, suggesting that those of the east façade are the most beautiful examples of the Doric style of the temple.The comment on the Altis in 10.1 (146) is equally instructive. Frazer simply comments on Pindar's statement (Ol. 10.55) that the area was called Altis, and the comment of Hitzig-Blümner is also brief. The Budé, on the other hand, considers the etymology of from and cites several references in Pausanias to show that the Altis had limits within the larger area of the grove. [End Page 296]The discussion of the dating of the cult statue of Zeus by Phidias (in the 420s) in comment on 5.11 (156-57) is also good and follows in the tradition of Frazer, but here the Budé editor can call attention to excavation of the workshop of Phidias in 1954-58 and the monograph of Mallwitz and Schiering, which shows, because of pottery and other finds, that work on the statue was going on in the 430s. Consequently, the old controversy on the priority of the Olympian Zeus and the Athena Parthenos is settled in favor of the Athena statue, completed in 438.On 5.15.4, line 20: the reading of the manuscripts' which includes the... (shrink)

En los últimos años el desarrollo de modelos in vitro con células madre humanas que simulan el desarrollo embrionario temprano ha vivido un gran progreso. Las dificultades para acceder a embriones humanos, la escasez de material embrionario y los desafíos técnicos, legales y éticos existentes sobre la investigación y experimentación con embriones humanos in vitro siguen siendo una barrera para avanzar en el conocimiento de la embriogénesis tras la gastrulación. El objetivo del presente trabajo de investigación es introducir el estado (...) de la cuestión y analizar la situación ético-jurídica que regula estos modelos de desarrollo. Exponiendo brevemente la situación en territorio español. La metodología de investigación se ha basado en el análisis de publicaciones científicas, normas jurídicas y principios éticos. La principal conclusión recogida es que los límites de la investigación con embrioides no se han descrito y es probable que se vuelvan indispensables conforme avanza la investigación hacia modelos con potencialidad para ser trasferidos y gestados intraútero. (shrink)