As societal demands to become more human, not less, are growing globally, the case to understand the relevance of humanistic leadership approaches such as values-based leadership (VBL) becomes urgent. While multiple leadership theories offer useful perspectives to inform VBL practice, empirical works - especially those focusing on studying its relevance from a cross-national perspective are significantly lacking. Additionally, little is known about the application of VBL in different work domains. This international study addresses these gaps by reporting on survey research (...) from four different countries and six work domains. Specifically, this paper discusses a multi-country study about the relevance of VBL to the political, non-profit, public, private, religious, and community work domains. In general, our findings suggest that VBL is seen as relevant to highly relevant across the focal countries and six work domains. We also discuss some of the key similarities and differences in how respondents rated the relevance of VBL in different contexts. We conclude that VBL potentially offers a timely and robust vehicle to address some of the urgent aspirations that employees and practitioners are expressing globally. (shrink)

Without urgent, systemic, and collective global interventions to address the emerging climate emergency, we are likely to continue to see a range of increasingly significant adverse impacts globally. Temperatures will continue to increase, ice shelves will melt, seas will rise, crops will fail, water scarcity will increase and spread, wildfires will accelerate, and food and water insecurity, violence, and the largest human migration in history will ensue. According to the Institute for Economics and Peace (IEP), these climate changes will displace (...) over 1.2 billion people by 2050 at a rate currently exceeding 21.5 million people per year. This mass migration will create incredible burdens on political, legal, economic, agricultural, educational, and health infrastructures in future host countries, and we are globally unprepared. It is well-recognized that the solution to these crises lies in our collective awakening by embracing complexity and employing bold and holistic perspectives. However, theoretical and applied advancements that may meaningfully inform practical approaches to urgently address climate related threats remain scattered and insufficient. The purpose of our proposed paper is to advance the concept of adaptive polycentric meta-networks (APMNs) as a partial solution to collectively address climate crises. We draw upon key insights from works on polycentricity, complexity leadership, and meta-networks, to arrive at our integrative framework. We also discuss ways that the proposed framework aligns with the dynamics of collective mindfulness and practical wisdom, particularly to facilitate cross-sector and global collaborations, across cultures and spiritual practices, to achieve the climate change goals at a macro scale. We believe that our framework offers an important conceptual and practical pathway to tackle the complex dynamics of climate change, and to generate the needed collective sensemaking and awareness to awaken, engage, and align collective leadership where it is needed, at global, national, regional and local levels and across governments, NGOs, and corporate interests. (shrink)

Bu çalışma, Rükneddin Ubeydullah b. Muhammed es-Semerkandî'nin (öl. 701/1301) "Risâle fî ḥaḳîḳati’l-‘âlemi’l-kebîr ve’s-ṣağîr/Büyük ve Küçük Âlemin Hakikati Hakkında Bir Risâle" adlı eserini tahkîk etmeyi, müellifin hayatı ve eserin içeriğini incelemeyi amaçlamaktadır. Rükneddin es-Semerkandî'nin müteahhir/geç dönem Mâtürîdî ve Hanefî âlimlerinden biri olduğu; kelâm, tasavvuf, tefsir, fıkıh usulü, hadis ve diğer alanlardaki eserleriyle İslâm medeniyeti tarihinde belirgin izler bıraktığı belirtilmelidir. Semerkandî'nin eserlerinde de görüldüğü gibi o, sûfî kelâmcılardan veya kelâmcı sûfîlerinden biridir. Üslubu, kelâm, tasavvuf ve - zaman zaman geniş anlamıyla - felsefe (...) ile karışık olan bir sentezdir. Bu da şaşırtıcı bir şey değildir. Zira Semerkandî, ilimlerin iç içe geçtiği ve kelâm ile tasavvufun felsefe boyasıyla boyandığı (Gazâlî (öl. 505/1111) ve Fahreddin er-Râzî (öl. 606/1210) sonrası) bir dönemde yaşamıştır. Elimizdeki risâlesi aracılığıyla, Rükneddin es-Semerkandî'nin kelâmcı ve mutasavvıf olmasının yanı sıra felsefeden de etkilendiğini görüyoruz. Zira insan ile büyük âlem arasındaki benzetme veya insan ve âlem arasında bir bağ kurma meselesi, kökleri eski felsefelere dayanan eski bir bakış açısıdır; daha sonra İslâm felsefesi ve İslâm düşüncesi bütünüyle bu felsefî perspektiften etkilenmiş ve insanı küçük bir âlem olarak görmüşlerdir. Rükneddin es-Semerkandî, insanı küçük bir âlem olarak veya kendi ifadesiyle büyük âlemin fihristi olarak gören Müslüman düşünürler veya âlimlerden biridir. Görünüşe göre, müellif bu konuya özel bir ilgi göstermiş ve bu nedenle bu konuda müstakil bir risâle yazmıştır. Söz konusu risâlesini, girişten sonra on iki kısa ve öz bölüm halinde kaleme almıştır. Müellif eserinde, büyük âlem ve küçük âlemin yaratılma amacına - ki bu risâlesini yazma hedefidir - değinmiştir. Ayrıca âlemlerin kısımları, dört kavram "duyu, akıl, kalp ve ruh" ve ruhun en yüce ve en erdemli olduğu, "Allah, Âdem'i kendi suretinde yarattı" hadisinin anlamı, insan ruhunun en üstün/erdemli varlık olduğu, bir mürebbî şeyhin/eğiten hocanın bilmesi gereken ilimler, eğiten hocası olmayan birinin ne yapması gerektiği gibi tasavvufî konuları ele almış; Allah'ın sıfatlarının kısımları, insan, cin ve melek gibi diğer kelamî konuları da işlemiştir. Müellif, risâlesinde konu bağlamında ayetleri ve hadisleri aktarma ve âlimlerin sözlerini nakletme yöntemini izleyerek kendi görüş veya ifadesini belirtmektedir. Müellif genellikle Cüneyd-i Bağdâdî (öl. 297/909) ve Hakîm et-Tirmizî (öl. 320/932) gibi sûfî âlimlerden alıntı yapar, bu da ilmî kaynaklarının - en azından ilgili risâlesi bağlamında - sûfî eserler ve âlimler olduğunu yansıtır. Bu çalışmanın önemi, söz konusu risâlenin ilk kez tahkîk ve incelenmesi yapılıp, risâlenin hâlâ kütüphanelerde el yazması olarak bulunmasında yatmaktadır. Araştırmamız neticesinde, Türkiye kütüphanelerinde bulunan toplam sekiz nüsha tespit edilmiştir. Şöyle ki, Bursa İnebey Yazma Eser Kütüphanesi, Ulucami 1674/2, vr. 17-25; Bursa İnebey Yazma Eser Kütüphanesi, Ulucami 1695/15, vr. 226-231; Süleymaniye Yazma Eser Kütüphanesi, Hekimoğlu Ali Paşa 933/16, vr. 108-111; Süleymaniye Yazma Eser Kütüphanesi, Esad Efendi 1695/14, vr. 84-86; Süleymaniye Yazma Eser Kütüphanesi, Hacı Beşir Ağa 387/6, vr. 121-131; Süleymaniye Yazma Eser Kütüphanesi, Laleli 168/4, vr. 87-92; Süleymaniye Yazma Eser Kütüphanesi, Muğlalı Hoca Mustafa Efendi 109/6, vr. 30-33 ve Süleymaniye Yazma Eser Kütüphanesi, Sütlüce Dergahı 117-4, vr. 94-99. Tarihsel olarak en eski ve müellifin ölüm tarihine en yakın olanı (Bursa/ Ulucami 1674/2) ana nüsha olarak tayin edildi; ayrıca iki nüsha ana nüshayla karşılaştırılarak/mukayese edilerek incelenmiştir. (shrink)

This study deals with al-Ḥakīm al-Tirmidhī’s conception of morality, how he bases this conception on hadiths and how he interprets hadiths according to his own Sufi disposition. al-Ḥakīm al-Tirmidhī is one of the foremost Sufis who resorted to the Qur'an and the Sunnah to prove his views on the issues of Sufism and morality. The study aims to analyze his handling of hadiths and the way he resorted to hadiths while grounding moral issues within the framework of his work Nawādir (...) al-Uṣūl. The study reveals that al-Ḥakīm al-Tirmidhī revealed the theoretical framework of the moral issue, determined the relationship between morality and related concepts such as wisdom and ingenuity, and read the hadiths with a moral perspective. In addition, it was concluded that al-Ḥakīm, who deals with the issue of morality from a different perspective, deals with and evaluates different issues that are frequently discussed in works of ethics and touches on the issue of practical ethics. Therefore, we can say that it represents a clear trend in the issue of ethics. However, it should be pointed out that he never touched the authenticity of the hadiths. (shrink)

: In Islamic inheritance law, although in different ratios, the shares of male and female siblings are already determined. The testator has no right to deprive the inheritors of inheritance. However, in today’s Islamic countries, it is well known that some testators deprive the inheritors of inheritance fully or partially through various ways such as donation, last will, and fictitious. Last will, as a legal term, means that a person transfers his\her property complimentarily to person\persons who have the right to (...) inherit originally or legally, provided that it is valid after death. In Islamic law, principally, making a last will to foreigners is regarded as a legitimate act. However, today, as it was in the past, the right of last will is being misused in causing harm to the inheritors and depriving them of the inheritance. For this reason, in Islamic law, there have been taken some precautions to prevent any possible misuse of the last will right in order to protect the rights of the inheritors and third persons. These precautions are as follow: The last will that is made is restricted to one third of the total amount; It is prohibited to make last will to the inheritors; There have been laid down some formal conditions for proving a last will; It is prohibited to make a last will with the intention of harming the inheritors, even if it is one third and less than one third. Summary: In Islamic inheritance law, although in different ratios, the shares of male and female siblings are already determined. The testator has no right to deprive the inheritors of inheritance. However, in today’s Islamic countries, it is well known that some testators deprive the inheritors of inheritance fully or partially through various ways such as donation, last will and fictitious. Therefore, some precautions have been taken in Islamic law in order to protect the right of the inheritors to inheritance. One of these precautions is to impose some restrictions on the legal acts of the testator who has an intention of depriving his\her inheritors fully or partially of the inheritance, misusing his\her right oflast will. The last will, as a legal term, means that a person transfers his\her property complimentarily to person\persons who have the right to the inheritance originally or legally, provided that it is valid after death. The last will is a legal procedure which is regarded as legitimate in all societies and legal systems. All legal systems that accept the legitimacy of the last will set out some regulations and restrictions on the use of the last will to protect the rights of individuals and public order. In Islamic law, the last will is also regarded as a legitimate regulation in order to meet people's earthly needs and to be a means of solidarity and getting reward in hereafter. However, in today's Islamic countries, the right of last will is being misused in causing harm to the inheritors and depriving them of the inheritance. In Islamic law, the precautions that have been taken to prevent any possible misuse of the last will right in order to protect the rights of the inheritors and third persons are as follow: The last will that is made is restricted to one third of the total amount The Prophet Muhammad visited Sa'd b. Abu Vakkas due to his illness in the year in which the Last Pilgrimage was being performed. Sa'd b. Abu Vakkas had no children other than a daughter. That is why he told the Prophet that he wanted to make a last will according to which the two third of his property shall be given to the foreigners. Thereupon, the Prophet Muhammad told him that he could only give one third of his property maximum. The Prophet Muhammad explained the reason why as follows: “It is better to leave your inheritors as wealthy than to leave them as needy people.” ; Muwatta, “Wasiyyāt”, 3; Tirmīzī, “Wasāyā”, 1, Abū Dāvūd, “Wasāyā”, 2; Nasāī, “Wasāyā”, 3; Bayhakī, “Wasāyā”, 5.). The Muslim jurists who regard this event as a proof have arrived at the consensus that the Muslims can only give one third of their property to foreigners by means of the last willIt is prohibited to make last will to the inheritors The Prophet Muhammad said, "Allah surely gives every right. There is no will to inheritors.” The Muslim jurists who regard this saying as a proof have arrived at the consensus that the last will to inheritors cannot not be made. There have been laid down some formal conditions for proving a last will Since a last will is a process that is upon death, there might be some disagreement between the inheritors and those who are a last will made to after the death of testator. For this reason, the last will shall be proven so that any possible dispute would be prevented. In the classical Islamic Law, it is emphasized that the last will should be oral, written or by any means of signs that might express oneself well, and the last will shall be made in the presence of the witnesses as a matter of principle. However, in my opinion, following the verses that require the last will to be made before the witnesses, placing the last will on record through an official procedure is much more suitable in regard to the purpose of the Shari’ and the spirit of Islam. Indeed, in the Islamic countries, the Family Law Codes are subject to the legal dispute that a case cannot be open if a last will is not been made in accordance with the law. It is prohibited to make a last will with the intention of harming the inheritors, even if it is one third and less than one third. In Islamic law, the last will made to foreigners is limited to one third of the property of the testator. Nevertheless, still there is a possibility of misusing this right against the inheritors with the intention of depriving them of the inheritance even if it is one third and less than one third. However, the verse which lay down the condition "the will made without harming the inheritors" indicates that the last will is legitimate only with the intention of not harming the inheritors, even if it is less than one third. Therefore, the last will made to foreigners with the intention of harming the inheritors, as it is contrary to the purpose of the law maker, can be restricted by the public authority. No doubt, the most important of the above-mentioned precautions is to restrict a testator's right of the last will to one third of the property when it is a foreigner to whom he is willing to give from his property, and the remaining two third is left to the inheritors. That is why in Islamic law, this two-third share, which is legally guaranteed and will be passed on to the inheritors, is called "reserved share". In principle, except for some exceptions, the testator has no authority to give from the "reserved share." Although in Islamic law, theoretically, the two-third share called "reserved share" is legally secured, nowadays, the testators are misusing their right of the last will. Therefore, the question “is it possible for the public authority, in Islamic law, to restrict a person’s essentially legitimate right of making last will in a case of misuse?” is quite important concerning our subject matter. It has been accepted as a basic principle that the acts in the category of "mubah" in Islamic law are to be taken without violating the rights of others and harming the public. Accordingly, it is possible for the public authority to restrict the acts that are taken in contradiction to the purpose of Shari and the interest of others. From this point of view, the use of the right of the last will in Islamic law is not absolute and unrestricted. Therefore, in the case of harming to the inheritors, it is possible that the right to be restricted by the public authority. As a result, the last will right, in Islamic law, is restricted in four different ways in favour of the inheritors as briefly summarized above. (shrink)

Tirmidhi’s Sunan is an important book in the Ilm al-Hadith. This work has been assigned the fourth place after the works of Al-Bukhari, Al-Muslim and Abu Dawud. In this work, Tirmidhi dealt with the subjects of Ilm al-Hadith, Ilm ar-Rical (hadith narrators) and Ilm al-Fiqh (Jurisprudence). He formed his work by narrating the words of some hadith narrators like Ad-Dharimi, Al-Bukhari and Abu Zur’a, and sometimes he asked questions to them and wrote down their answers.

Confidence ratings have often been integrated into reasoning and intelligence tasks as a means for assessing meta-reasoning processes. Although it is often assumed that eliciting these judgements throughout reasoning tasks has no effect on the underlying performance outcomes, this is yet to be established empirically. The current study examines whether eliciting CR from participants during a fluid-reasoning task influences their performance and how this effect is moderated by their initial self-confidence in their own reasoning abilities. In a first experiment, we (...) found that participants performing CR during Raven's Progressive Matrices significantly outperformed a control group who did not provide ratings. Additionally, a second experiment demonstrated that CR only facilitated performance in participants who have a high level of initial self-confidence in their reasoning ability, whereas they were detrimental to participants low in self-confidence. (shrink)

Aim To study the views on the acceptability of physician-assisted-suicide of lay people and health professionals in an African country, Togo.Method In February–June 2012, 312 lay people and 198 health professionals in Togo judged the acceptability of PAS in 36 concrete scenarios composed of all combinations of four factors: the patient's age, the level of incurability of the illness, the type of suffering and the patient's request for PAS. In all scenarios, the patients were women receiving the best possible care. (...) The ratings were subjected to cluster analysis and analyses of variance.Results Most lay people were not systematically opposed to PAS, whereas most health professionals were systematically opposed to it. The most important factors in increasing acceptability among people not systematically opposed were advanced age of the patient and incurability of the illness. Additional acceptability was provided by the patient's request to have her life ended, although much less so than in studies in Western countries, and by suffering characterised by complete dependence rather than by extreme physical pain.Conclusions These empirical findings—the first ones gathered in the African continent—suggest that most Togolese lay people are not categorically for or against PAS, but judge its degree of acceptability as a function of concrete circumstances. (shrink)

Collingwood’s “Libellus de Generatione: An Essay in Absolute Empiricism” was a tract of strenuous philosophical revisionism; never published, perhaps unpublishable, supposedly destroyed, it survived. He begins by stressing his obligations to David Hume; he offers his thematic: “absolute denial of any such concept as substance and the resolution of all reality into the reality of experience.” “The reality of mind is the process of its experience, its life, and nothing else”. Or, “the mind is a mirror... whose being is solely (...) the activity of reflecting”; it has no “substance of its own of which this activity is only a reflection”. Collingwood’s entire career as student and teacher... (shrink)

A version of nonstandard analysis, Internal Set Theory, has been used to provide a resolution of Zeno's paradoxes of motion. This resolution is inadequate because the application of Internal Set Theory to the paradoxes requires a model of the world that is not in accordance with either experience or intuition. A model of standard mathematics in which the ordinary real numbers are defined in terms of rational intervals does provide a formalism for understanding the paradoxes. This model suggests that in (...) discussing motion, only intervals, rather than instants, of time are meaningful. The approach presented here reconciles resolutions of the paradoxes based on considering a finite number of acts with those based on analysis of the full infinite set Zeno seems to require. The paper concludes with a brief discussion of the classical and quantum mechanics of performing an infinite number of acts in a finite time. (shrink)

This essay concerns Scott Shapiro's criticism that H.L.A. Hart's theory of law suffers from a Although other philosophers of law have summarily dismissed Shapiro's criticism, I argue that it identifies an important requirement for an adequate theory of law. Such a theory must explain why legal officials justify their actions by reference to abstract propositional entities, instead of pointing to the existence of social practices. A virtue of Shapiro's planning theory of law is that it can explain this phenomenon. Despite (...) these sympathies, however, I end with the suggestion that Shapiro's criticism of Hart, as it stands, is incomplete. Careful attention to Hart's notion of the internal point of view indicates that he was aware that legal justification ends with abstract objects, not practices, and that he offered his own explanation of this phenomenon. (shrink)

This study investigates the impact of fraud/lawsuit revelation on U.S. top executive turnover and compensation. It also examines potential explanatory variables affecting the executive turnover and compensation among U.S. fraud/lawsuit firms. Four important findings are documented. First, there was significantly higher executive turnover among U.S. firms with fraud/lawsuit revelation in the Wall Street Journal than matched firms without such revelation. Second, although on average, U.S. top executives received an increase in cash compensation after fraud/lawsuit revelation, this increase is smaller than (...) that of matched non-fraud/lawsuit firms. Third, fraud/lawsuit firms were more likely to change top executive when chief executive officer (CEO) was not the board chairman and CEO had been on the board for a short time. Fourth, fraud/lawsuit firms were more likely to reduce their executive cash compensation when profitability was low, firms were involved in fraud, the compensation committee size was small, and the board met more often. These findings indicate that although, in general, U.S. fraud/lawsuits firms did not reduce their executive cash compensation, those involved in fraud were more likely to reduce their executive cash compensation than to change their top executives. The finding, that ethical standards is not a significant factor for U.S. executive turnover nor compensation reduction, suggests that ethics appears to play no part in the board’s decisions, and that U.S. firms may have ethical standards in writing but they do not implement nor enforce the standards. (shrink)

Mitochondrial replacement techniques, known in the popular media as 'three-parent' or 'three-person' IVFs, have the potential to enable women with mitochondrial diseases to have children who are genetically related to them but without such diseases. In the debate regarding whether MRTs should be made available, an issue that has garnered considerable attention is whether MRTs affect the characteristics of an existing individual or whether they result in the creation of a new individual, given that MRTs involve the genetic manipulation of (...) the germline. In other words, do MRTs affect the qualitative identity or the numerical identity of the resulting child? For instance, a group of panelists on behalf of the UK Human Fertilisation and Embryology Authority has claimed that MRTs affect only the qualitative identity of the resulting child, while the Working Group of the Nuffield Council on Bioethics has argued that MRTs would create a numerically distinct individual. In this article, I shall argue that MRTs do create a new and numerically distinct individual. Since my explanation is different from the NCOB's explanation, I shall also offer reasons why my explanation is preferable to the NCOB's explanation. (shrink)

Ayn Rand's first novel, We the Living, offers an early form of the author's nascent philosophy—the philosophy Rand later called Objectivism. Robert Mayhew's collection of entirely new essays brings together pre-eminent scholars of Rand's writing. In part a history of We the Living, from its earliest drafts to the Italian film later based upon it, Mayhew's collection goes on to explore the enduring significance of Rand's first novel as a work both of philosophy and of literature.

This article examines the strongest case to date in favor of a Whiteheadian atheism. But this case proves inadequate to account for genuine novelty.

Translation with notes of Ammonius' Commentary on Aristotle's Categories.

The purpose of this essay is to map out the perspective of ecstatic naturalism and its corollary theology of deep pantheism. Ecstatic naturalism begins and ends with the fissuring between nature naturing (nature perennially creating itself out of itself alone) and nature natured (the innumerable orders of the world). Nature naturing and its pulsating potencies could also be named: der Wille (Schopenhauer), firstness (Peirce), the transcendental psychoid (Jung), and creativity (Whitehead). Deep Pantheism rejects theism, with a fully transcendent deity, and (...) panentheism, with its deity both in and beyond nature. The “deep” in my form of pantheism refers to the otherness of the unfathomable depths of the unconscious of nature. The theism entailed is that of gods and goddesses, finitely located, that are archetypal images. The symbol of the Great Mother is a premier locus for grounding and enveloping the human psyche. The travail of mind involves the fitful and precarious transitions between finite and embedded mind within nature natured and the emergence of an awareness of the depths of the human, cultural, collective, and natural modes of the unconscious via nature naturing. (shrink)

Study of philosophy of semantics in Vākyapadīya of Bhartr̥hari.

Russellian panpsychism, the view that concrete reality is entirely physical and fundamental physical entities are intrinsically experiential, is faced with the combination problem – the challenge of explaining how the experiences of microphysical entities combine to form the experiences of macro-physical entities such as humans. While such combination is deemed impossible by critics of panpsychism, a ‘Leibnizian’ response to the problem – that microphysical (and micro-experiential) entities never combine – has received little attention. This paper seeks to evaluate the viability (...) of such a Leibnizian panpsychism. After motivating the view, we outline and respond to two kinds of objections a critic of the view might have: (a) mereological nihilism, the view that individuals never combine, is an unviable position independent of panpsychism, (b) Leibnizian panpsychism entails the unacceptable view that human experiences are physical simples. We argue that both sets of objections can be addressed, and that Leibnizian panpsychism ought to be taken more seriously as a metaphysics of consciousness. (shrink)

Human organs available for transplant are in short supply. One way to increase the supply of organs consists in legalizing a live donor market. Such a market is, however, controversial. This article is about an objection to live donor organ markets made by Simon Rippon. Rippon’s objection is that the presence of a market option creates new social and legal pressures that harm the poor. Legalizing the option of selling your organs transforms into a harmful, and morally indefensible, social, and (...) legal pressure to sell on the financially desperate. This article defends the conclusion that Rippon’s argument fails as an objection to live donor organ markets. It fails because it has implausibly expansive implications about which markets are morally problematic. In short, Rippon’s argument proves too much. Sections one and two introduce Rippon’s argument. Sections three and four contain the argument against Rippon. The main argumentative move is that the features of an organ market that, according to Rippon, justify a ban on such a market are features that also characterize several other markets that are normally considered unproblematic, for example, markets where individuals sell their labour abroad in jobs that are dangerous. So, if an organ market should be legally impermissible, so should these labour markets. Section five considers several objections to the argument against Rippon. It is argued that these objections fail. Section six is a conclusion that sums up the findings of the article. (shrink)