The main thrust of my argument was that ad hoc su gge s ti ons of ch a ri ty cannot replace a systematic and theoreti c a lly inform ed approach to poverty rel i ef . Ch a ri t a ble don a ti on som eti m e s h elps—and som etimes harm s — but is no general solution to global poverty, and can be po s i tively dangerous wh en pre s en (...) ted as such. We need to consider, and often choose, other routes to helping the poor—including ethical to u rism and fair trade in lu x u ry goods. We will not be able to invest in such feasible routes if we give away all our extra income, as Singer recommends. Sticking to donation above all, when a combination of other strategies is necessary, is highly likely to harm the poor. Si n ger doe s n’t re a lly en ga ge my argumen t . In s te ad , he cari c a tu res our “f u n d a m ental disa greem en t” :a pp a ren t ly, Si n ger rej ects va ri o u s policies because he takes into account the “f act s” ; wh ereas Ku per is the one seeking a “f a i t h ,” a “po l i tical ph i l o s ophy. . . i m mune to ref ut a ti on on the basis of evi den ce .” Anyon e who has re ad my arti cle (pp. 1 07 - 2 0) must fin d this puzzling. The arti cle explains at len g t h wh i ch kinds of b ack ground theories help us to d i s cern and re s pon s i bly con s i der the rel eva n t f act s . I show that Si n ger sel ects and uses fact s u n c ri ti c a lly prec i s ely because he has no po l i tical econ omy, no po l i tical soc i o l ogy, and no t h eory of ju s ti ce . We are seri o u s ly misled if we do not draw adequ a tely on the wi s dom and.. (shrink)

Contrary to Singer's view, Kuper asserts that there is no "royal road" to poverty relief, but intersecting roads that may take us to a place without poverty. Drawing on the works of Rawls and Marx, Kuper examines how an effective political philosophy of this kind might be developed.

In response to Singer Kuper suggests that only a wider range of institutional reforms and political strategies can generate sustained inclusion in governance and the global economy.

This paper presents a phenomenology of affect and discusses its relevance for organizational life-worlds. With Merleau-Ponty, affects are interpreted as bodily and embodied inter-relational phenomena, which have specific pathic, ecstatic and emotional qualities. Relationally, they will be situated as “inter-affection” that are part of the inter-corporeality of the “Flesh” of wild be(com)ing. Affect and inter-affectivity are then related to organizational life-worlds, through a critical exploration of different phenomena and effects generated by positive, negative and ambiguous dimensions. Finally, the potentials of (...) affects and affection as part of the nexus of an embodied responsive responsibility and sustainability are discussed and critical perspectives on affective becoming outlined. (shrink)

This paper investigates the multidimensional phenomenon of wisdom in organizations and management as an integral and relational process. In particular, the paper will show how phenomenology can help to render an extended understanding of the "incorporated" dimensions of wisdom situated in organizations and managerial life-world practises. Based on this, an integral (and holonic) pheno-practice of wisdom in organisations will be proposed. Accordingly the interior and exterior dimensions as well as individual and collective spheres of wisdom are assessed together. Furthermore, the (...) interconnected processes of intentional, behavioural, cultural and systemic domains of wisdom can be integrated. Following a processual turn, a dynamic and decentred perspective on wisdom will be developed by which it is interpreted as an emerging and inter-relational event. Finally, theoretical and practical implications and further research on a more integrated understanding of wisdom are discussed. (shrink)

As a response to the decoupling of the ‘talk’ and the ‘walk’ in organizations regarding claimed goodness and actions, this contribution explores the role of the rhetorical modes of ethos, pathos, and logos as a new form of wise communication to handle timely ethical and societal issues. We develop a criticism of one-sided, often logos-oriented and instrumentalizing, irresponsible and unresponsive approaches taken by organizations in their communication efforts, and then go on to propose a more balanced, proto-wise integration of the (...) three modes as part of embodied practice. We differentiate and reintegrate these rhetorical forms, and discuss them in relation to embodied, ethical and aesthetic practices that are qualified as responsible, responsive, and reasonable in and beyond organizations. Finally, some implications and perspectives on organizing an embodied, living ethos of sustainability are suggested. (shrink)

L'anthropologie sud-africaine a historiquement été divisée en deux écoles: l'une, associée aux universités de langue afrikaans, appuyait l'apartheid; l'autre, associée aux universités anglophones, s'opposait à la ségrégation et à la discrimination raciale. L'anthropologie afrikaner se focalisait sur la culture, la tradition et l'ethnicité, tandis que l'école rivale voulait étudier l'Afrique du Sud comme une société unique, en transformation rapide. Cette opposition, qui a parfois été exagérée, a été la plus marquée dans la période de renforcement de l'apartheid, dans les années (...) soixante et soixante-dix, mais il y a toujours eu un débat considérable sur les objets mêmes des recherches en anthropologie, en particulier sur la nature des groupes «raciaux» et «tribaux» en Afrique du Sud. Ces problèmes, fondamentaux d'un point de vue politique, ont forcé les anthropologues à se confronter aux grandes questions posées par les politiques gouvernementales. Cet article retrace l'histoire de ces débats sur la classification des populations en Afrique du Sud. (shrink)

In an actual conflict situation many different factors can contribute to the view that a recourse to violence is inescapable and even desirable. Among them are natural responses to repression, encouragement from interested parties outside, and the oversimplification of the situation as it is described in the militant ideologies of the organizers of the conflict and in the moral evaluations of those who take sides in it. The reality is far more complex and the situation far less determined than it (...) seems. Taking the South African situation, the question of whether violence can be avoided can still be seen to depend on the kind of action that is taken. There is a relationship between ends and means. If the end is racial domination (by Africans in place of Afrikaners), then violence is the appropriate means. If the end is racial integration then violence must be avoided. Whether non-violence can serve this end of racial integration depends on its being consistently practiced and on the provision of the necessary outside encouragement. (shrink)

Creativity is a relevant yet elusive concept, and consequently there is a large range of methods to assess creativity in many different contexts. Broadly speaking, we can differentiate between creativity measures on the level of the person (such as the Torrance tests), the level of the creative product (consensual assessment), and the level of the creative process. In the recent literature on children's creativity, 80% of the studies employed measures on either the person or the product level (Kupers et (...) al., submitted). However, for parents, teachers, and employers who wish to stimulate creativity, insight in the (often socially embedded) creative process is badly needed. This move from the inter-individual to the intra-individual level of assessment is furthermore in line with research in many other domains in psychology. Although there is some research focusing more on detailed descriptions of creative processes, the studies are usually purely qualitative and therefore highly context-specific, making generalization difficult. In this paper, we present a newly developed coding frame as a systematic, generic, micro-level measure of creativity. What is unique about this coding frame is that it can be applied to observations of creative processes in many different contexts, and for different kinds of creative tasks. The core of the instrument is that it allows us to assess the two core components of creativity - novelty and appropriateness on an ordinal 4-point scale, at each moment during the creative process. The coding frame can be applied in three steps. The first step is to determine the unit of analysis, that is, the level of detail in which the creative process is assessed. The second step and third steps are coding the units on two ordinal scales of novelty and appropriateness, respectively. In order to illustrate the versatility of our instrument, we apply it to two cases of very different creative processes: a musical composition task (open-ended) and a scientific reasoning task (closed- ended). Last, we demonstrate the possibilities for analyzing this type of dense intra-individual measurements of creativity (time series analysis and state space grids) and discuss the future research that is needed to fully validate the instrument. (shrink)

Based on insights of phenomenology, this article aims to contribute to a comprehensive understanding of embodied space and place of and for leader- and followership in organisations. From an interrelational perspective, the “spacing” and implacement of leadership and followership will be interpreted as local-historical and as local-cultural processes. Linked to questions of distance of leadership, embodied face-to-face interaction will be critically compared with distant, non-localised, displaced relationships and tele-presence mediated by information and communication technology. In addition to outlining some links (...) to “potential space” and place-responsiveness by concluding some implications, problems and perspectives on research of embodied space and place forleadership in organisation are discussed. (shrink)

This article reports on a conversation convened by Quentin Skinner at the invitation of the Editors of The Journal of Political Philosophy and held in Cambridge on 13 February 2001.

How is it possible for individuals to exercise any control over a political order that is supranational and multilayered? This key question must be answered if we are to reconcile democratic principles with the requirement of global justice as well as with the cosmopolitan political institutions that play an ever-increasing role in our world. The leading answer to this question, at present, is that of Juergen Habermas and his followers: deliberative democracy. This article, however, argues that theories of deliberative democracy (...) fail to take seriously both the problems and the opportunities of large-scale societies and so cannot provide adequate conceptual foundations for deepening and globalizing democracy. In particular, the participatory requirements of Habermas’s normative theory can be met only by making assumptions about human cognitive capacities and institutional capabilities that are not remotely plausible in any pluralistic society. (shrink)

In this book, Roland Kupers argues that the climate crisis is well suited to the bottom-up, rapid, and revolutionary change complexity science theorizes; he succinctly makes the case that complexity science promises policy solutions to address climate change.

Rural development policies are often inspired by narratives that are difficult to challenge because they are based on an apparently obvious and coherent reading of reality. Research may confront such narratives and trigger debates outside the academic community, but this can have a feedback effect and lead to a simplistic or biased posture in research. This article analyzes a research-based initiative that questioned a commonly held narrative in large-scale irrigation schemes in Morocco concerning the structural weaknesses of farmer-led collective action. (...) This initiative conceived an alternative narrative of farmer-led collective action, based on research and actions undertaken in collaboration with the farmers. The article assesses to what extent it was possible to design this narrative and to draw on it to orient research activities, actions with farmers and public engagement, without impairing the quality of the research process. The alternative narrative was designed and diffused based on three intertwined activities: (1) the identification and analysis of farmer-led collective actions, (2) the diffusion of information on successful farmer-led collective actions especially through the production of videos, and (3) exchanges with and between local farmers’ organizations. The alternative narrative that resulted from these activities emphasizes the potentialities of farmer-led collective action, and more broadly, the willingness and capabilities of many family farmers to play an active role in the governance of rural areas. The message of the alternative narrative and the distinction made between the research articles and videos in both their content and role ensured that research did not fall into simplistic or biased analyses. The alternative narrative also became a key to renewed relations between farmers and researchers and helped design training for students that pay more attention to local dynamics. In a situation in which scheme-level organizations show limited interest in reflexive enquiry, this initiative proposes some stepping stones to make it possible for changing narratives to accompany changing relations between actors. (shrink)

This article brings together mindfulness and habitus theory in relation to developing wise leaders. In particular, we present new insights about the intersection of time, subjective and intersubjective experience, and mindfulness that are relevant to developing embodied wisdom in leaders. We show that temporal competence is essential for shaping habitus and developing embodied wisdom. Further, and to extend theoretical understandings of mindfulness in leadership, we argue that temporal capabilities developed through mindfulness can foster embodied wisdom by creating a specific ‘wisdom (...) habitus’ that includes values and ethics. The system of dispositions that comprise one’s habitus is, however, largely unconscious and implicit and we discuss how mindfulness renders habitus, including ethical conation accessible to development for the bodily ability to act wisely. This article then establishes a framework that leadership development programs in business schools can adopt for understanding habitus and mindfulness to enable embodied wisdom to develop in leaders. Finally, we show that a mindfulness perspective offers valuable contributions to research on leadership. (shrink)

Replacing the value-free ideal (VFI) for science requires attention to the broader understanding of how science in society should function. In public spaces, science needed to project the VFI in norms for science advising, science education, and science communication. This resulted in the independent science advisor model and a focus on science literacy for science education and communication. Attending to these broader implications of the VFI which structure science and society relationships is crucial if we are to properly replace the (...) VFI with a better ideal. (shrink)

The term “mental illness” implies that persons with such illnesses are more likely to be dangerous to themselves and/or others than are persons without such illnesses. This is the source of the psychiatrist’s traditional social obligation to control “harm to self and/or others,” that is, suicide and crime. The ethical dilemmas of psychiatry cannot be resolved as long as the contradictory functions of healing persons and protecting society are united in a single discipline.Life is full of dangers. Our highly developed (...) consciousness makes us, of all living forms in the universe, the most keenly aware of, and the most adept at protecting ourselves from, dangers. Magic and religion are mankind’s earliest warning systems. Science arrived on the scene only about 400 years ago, and scientific medicine only 200 years ago. Some time ago I suggested that “formerly, when religion was strong and science weak, men mistook magic for medicine; now, when science is strong and religion weak, men mistake medicine for magic”.1We flatter and deceive ourselves if we believe that we have outgrown the apotropaic use of language .Many people derive comfort from magical objects , and virtually everyone finds reassurance in magical words . The classic example of an apotropaic is the word “abracadabra,” which The American Heritage Dictionary of the English Language defines as “a magical charm or incantation having the power to ward off disease or disaster”. In the ancient world, abracadabra was a magic word, the letters of which were arranged in an inverted pyramid and worn as an amulet around the neck to protect the wearer against disease or trouble. One fewer letter appeared in each line of the pyramid, until only the letter “a” remained to form the vertex of the triangle. As …. (shrink)

An interpretation is offered of Thrasymachus' account of the nature of justice and just action in book I of the 'Republic' which is internally consistent throughout on all important points. Just action is not defined in terms of its practical consequences, as many commentators assume, but rather in terms of its logical consequences 'vis-a-vis' just agents. When one man acts justly towards another, the performance of the just act renders the just agent vulnerable to unfair or unjust exploitation by those (...) with whom he deals. The "strong man", in Thrasymachus' sense, would thus never be a just man. It is argued that Socrates addresses himself to this position, but that, while the textual Thrasymachus is silenced, Socrates' best arguments are, in fact, inadequate to refute Thrasymachus. (shrink)

We characterize, in syntactic terms, the ranges of epimorphisms in an arbitrary class of similar first-order structures. This allows us to strengthen a result of Bacsich, as follows: in any prevariety having at most \ non-logical symbols and an axiomatization requiring at most \ variables, if the epimorphisms into structures with at most \ elements are surjective, then so are all of the epimorphisms. Using these facts, we formulate and prove manageable ‘bridge theorems’, matching the surjectivity of all epimorphisms in (...) the algebraic counterpart of a logic \ with suitable infinitary definability properties of \, while not making the standard but awkward assumption that \ comes furnished with a proper class of variables. (shrink)

Ronald Dworkin argues on the basis of a theory of well-being that critical paternalism is self-defeating. People must endorse their lives if they are to benefit. This is the endorsement constraint and this paper rejects it. For certain kinds of important mistakes that people can make in their lives, the endorsement constraint is either incredible or too narrow to rule out as much paternalism as Dworkin wants. The endorsement constraint cannot be interpreted to give sensible judgements when people change their (...) minds about the value of their lives. And the main argument for the endorsement constraint, which is based on the value of integrity, does not support Dworkin's anti-paternalism. (shrink)

. Ill BERGSONS THEORY OF ART . . .141 THE PHILOSOPHY OF INTENSIVE MANIFOLDS I I CINDERS ..... 215 APPENDICES A. REFLECTIONS ON VIOLENCE . . 249 B. PLAN FOR A ...

Much has been written on the pragmatic maxim introduced in the 1878 essay 'How to Make Our Ideas Clear'. It was not there so named, but a quarter century later, at the outset of his Lectures on Pragmatism delivered at Harvard in 1903, Peirce quoted it and named it.1 At the conclusion of those lectures occurs another statement named a 'maxim' and implied to be pragmatism's. This 1903 maxim is almost as well-known as the 1878 maxim but has received little (...) comment.2 Was it only a figurative expression of the original maxim? That view cannot survive a careful reading of it and of the lectures which it concludes.3Neither maxim states a theory of meaning, but each implies... (shrink)

To resort to hypoxic air machines—would that be to cheat? This clearly depends on whether such machines are prohibited or not. So the important question is this: Should sport authorities prohibit them or not?One way of approaching this question may be to argue casuistically. Erythropoietin is prohibited. Blood doping is prohibited. Training at high altitude is allowed. Does the hypoxic air machine bear more resemblance to training at high altitude than to the use of EPO? If that is the case (...) it should not be prohibited. If, on the other hand, it bears more resemblance to the use of EPO, then it should be prohibited.However, to argue casuistically is not entirely satisfactory. Even if, through such reasoning, we reach an answer, we do not obtain a principled explanation of the answer. We may get a hint at what to do , but not at why we should do so.1 So the question need to be posed at a more principled level: If rules against doping in sport are to be …. (shrink)

I argue that Open Theism leads to a retreat from ascribing to God ‘complete omniscience’. Having surrendered this ground, the Open Theist cannot but retreat from ascribing to God complete omnipotence; the Open Theist must admit that God might perform actions which He reasonably expected would meet certain descriptions but which nevertheless do not do so. This then makes whatever goodness (in the sense of beneficence, not just benevolence) God has a matter of luck. Open Theism is committed to a (...) partially ignorant God, one who is subject to the vagaries of luck for the efficacy of at least some of His actions and for His goodness. (shrink)

Can God create an unliftable stone? Beall & Cotnoir propose that ‘God can create an unliftable stone’ is a truth-value gap (neither true nor false). However, this yields a revenge paradox on whether God can eschew gaps. Can God avoid gappy ascriptions of power? Either way, God’s power seems to have limits. In response, it may be said that ascribing God the power to avoid gaps is itself gappy—it concerns a power that God neither has nor lacks. Yet this ends (...) up being inconsistent, for it implies that God definitely lacks that power. Following Aquinas, perhaps Beall & Cotnoir could accept this lack and still uphold omnipotence, suggesting that the power to avoid gaps is impossible for God. Yet the Aquinian stratagem is enough to block the original paradox, which saps the motivation to proffer truth-value gaps in addition. I conclude that the gappy solution is either inadequate or insufficiently motivated. (shrink)

In theory, physicians subscribe to and in their actions personify a set of virtues whose performance demands personal engagement. At the same time, they are instructed in their professional roles to remain emotionally and personally distant from those they are called to treat. The result, the authors argue, is an ethical conflict whose nature is described through an analysis of two narratives drawn from an online blog for young physicians. Confusion over professional responsibilities and personal roles were found to affect (...) physicians' perceptions of their clinical duties and their social roles. In addition, it sets in sharp relief contemporary debates on physician training and the ethical nature of medical professionalism. Practically, the authors suggest, the confusion may contribute to early physician burnout. Methodologically, this paper promotes the use of online discussion sites as rich repositories providing an insight into real dilemmas and the actual perception of physicians' attempts to address them. It thus promotes use of such sites as a resource in which assumptions about physicians' own perceptions about the nature of their role in contemporary society can be tested. (shrink)

If patients are to be partners rather than subjects, contributing effectively to clinical research in which they have an interest, both they and investigators must change their ways. The case is argued here that the conduct of clinical research fulfils an essential need of society and that, therefore, in the interests of society, there is a moral imperative that it be done. Further essays will develop this theme, questioning along the way whether consent is a redundant concept.

ABSTRACT Some think we should look at aspects of what is commonly thought of as non‐sentient nature as having a value in themselves apart from the use or recreation they provide for humans or even animals. But to what extent does nature, in the character it presents to us, exist apart from presence to consciousness such as ours? Surely at least many of its aspects cannot. However, that does not stop them having a genuinely intrinsic value, just as works of (...) art do, whose existence also is impossible apart from their display to a consciousness such as ours. But can nature, as it exists quite apart from human or animal consciousness, have any intrinsic value? It is suggested that only a panpsychic, and perhaps pantheist, view of nature (a view for which there are excellent metaphysical grounds) can give a positive answer, and even that must be a very vague one [1]. (shrink)

Nondualism, ontology, and anthropology -- Anthropology and the synthetic a priori: Wittgenstein and Merleau-Ponty -- Blind faith and the binding of Isaac: the Akedah -- Excursus I: sacrifice as human existence -- Counter-sacrifice and instrumental reason: the Holocaust -- Bourdieu's anti-dualism and "generalized materialism" -- Habermas's anti-dualism and "communicative rationality" -- Technological efficacy, mythic rationality, and non-contradiction -- Epistemic efficacy, mythic rationality, and non-contradiction -- Contradiction and choice among the Dinka and in Genesis -- Contradiction in Azande oracular practice and (...) in psychotherapeutic interaction -- Epistemic and ethical gain -- Transcending dualism and amplifying choice -- Excursus II: what good, ethics? -- Anthropology and the generative primacy of moral order -- Conclusion: Emancipatory selfhood and value-rationality. (shrink)

What relationship between investigators and subjects of clinical research would best meet the needs and wants of both – and of society, which has an interest not only in clinical research being done but also in its being done well? This series of articles argues that investigators and subjects should work together in a partnership based in shared aims. Other relationships are possible, however, and here I examine two.

Ockham realized the value of a careful study and application of the mathematical theory of continuity, even though he possessed no conclusive empirical evidence that it adequately explained the continuity experienced in the world of sense. He also clearly perceived a relation of continuity to infinity, since continuity, as a property of an order which is possible only to a series of terms, must have an infinite number of terms. “A continuous series must have an infinite number of terms.”.

In the summer of 1921 the newspapers in this country carried long reports of a Conference of Modern Churchmen at Cambridge. Many of the contributions to their proceedings were unorthodox; they resulted from an historical and philosophical approach to the New Testament and certain fundamental Christian doctrines. There was nothing particularly new to scholars in all that was said, but the eminence of some of the speakers, their intellectual distinction, and their outspokenness created a public sensation. It looked almost as (...) if the Modernist movement which had been stifled in the Roman Church were advancing in the Anglican. (shrink)

This paper employs Mikhail Bakhtin’s concept of heteroglossia as a frame­work to interpret internal tensions within contemporary digital games. To that end, I propose to acknowledge the multimodal character of entertain­ment software, with audial, visual, haptic, spatiotemporal and systemic elements of a game in constant interaction. But to properly understand said tensions — frequently dubbed “dissonance” in game criticism — it is im­portant to acknowledge the complex multimodal structure of games that attempt to utilize culturally-rooted ways to describe the world, (...) sometimes trying to combine several such ways at once. As a result, ‚game-languages‘ are born: ways to utilize all game components to cover the specificity of certain narrative genres, to explain the nature of the world in terms con­sistent with its ideological stance. Quite often, one game combines several game-languages, and their mutually exclusive ideologies are a source of tension and dissonance. To illustrate the issue, I describe how three pri­mary game-languages of Uncharted 3 — the language of Adventure, the language of Heroics, and the language of the Traditional Game — compete to describe an armed conflict to the player. (shrink)

As is well known, many editors, following Valckenaer, reject the bracketed line altogether; but the omission leaves the opening clause with a very unsatisfactory ending. μπρέποντας αίθέρι, heavily stressed by its position, seems to form little less than an anticlimax, unless we assume that the stars could hardly be expected to shine in the sky. On the other hand, when line 7 is added, έμπρέποντας αίθέρ στέρας brings out clearly the fact that only certain conspicuous stars or constellations are meant—those (...) which serve as guides to the operations of agriculture and navigation, such as the Pleiades, Arcturus, and Orion, as we may see from Hesiod, Op. 609 onwards. (shrink)

The relativistic Schrödinger theory (RST) for N-fermion systems is further elaborated with respect to three fundamental problems which must emerge in any relativistic theory of quantum matter: (i) emergence/suppression of exchange forces between identical/non-identical particles, (ii) self-interactions, (iii) non-relativistic approximation. These questions are studied in detail for two- and three-particle systems but the results do apply to a general N-particle system. As a concrete demonstration, the singlet and triplet configurations of the positronium groundstate are considered within the RST framework, including (...) a discussion of the corresponding hyperfine splitting. (shrink)

Recurrent complex visual hallucinations (RCVH) represent a form of psychosis. It may be useful to compare RCVH to another form of psychosis, catatonia. Both include a long list of medical illnesses and have been examined using several different hypotheses. Catatonia has a variety of hypotheses, including neurocircuitry, neurochemistry, and an integrated neuropsychiatric hypothesis. This hypothesis for catatonia supports Collerton et al.'s Perception and Attention Deficit model (PAD) for RCVH.

In Martin v. Ortho Pharmacetrtical Corp. ), the Supreme Court of Illinois held that, although a federal regulation requires pharmaceutical manufacturers to provide direct warnings to consumers about the dangers associated with oral contraceptives, this regulation does not constitute an exception to the learned intermediary doctrine and the manufacture will not be held strictly liable. The court declined to recognize an exception for manufacturers of contraceptives due to important policy considerations and the legislative intent underlying the learned intermediary doctrine. The (...) doctrine is based on the assumption that prescribing physicians, not pharmaceutical manufacturers, are in the best position to provide direct warnings to patients concerning the dangers associated with prescription drugs. The decision may affect patients whose medical care providers are unable to account for drug propensities or patient susceptibilities. Additionally, patients with forgetful or inarticulate health care providers are at risk. (shrink)

The argument is offered as a challenge to ecumenical theologians such as John Hick. A consideration of the life and teaching of Krishnamurti gives rise to the following argument: (1) that the statement "K spoke from Unconditioned Insight" is a reasonable formulaic expression of K’s authority in soteriological matters; (2) that the statement is as intelligible as comparable statements about Jesus or Buddha; (3) that it is more reasonable to believe the statement about K; (4) that believing the truth of (...) the statement implies deep scepticism about the truth and the soteriological efficacy of established religions, and consequently renders an ecumenical theology irrelevant. (shrink)

The article is devoted to the communicative competence of a doctor as a component of professional ethics. Knowledge of norms of the modern Russian literary language, compliance with these standards in the oral and written speech of a medical worker helps to establish contact between doctor and a patient. To identify the level of knowledge of Russian language norms, readiness for professional speech a scientific research was made, during which the most typical mistakes were revealed:orthoepic, morphological, lexical, stylistic. Following the (...) norms of the language and ethics of communication contributes to the achievement of the main aim of a medical activity – recovering of a patient. (shrink)

This paper develops an explicit, pragmatic solution to the problem of deciding when an explanans which only approximately "covers" a desired event-explanandum E is acceptable as an adequate explanation. It shows in detail how comparisons made by the explanation's audience with the numerical value in E are what determine how closely E must be approximated for success. With the aid of several physics examples, it spells out the principles that govern these explanandum-comparisons, the conditions under which those principles hold, and (...) the audience traits that influence which comparisons they take seriously. (shrink)

This paper inventories the skills needed for success as a technical writer. I argue that while some of these are undeniably vocational, others are general and analytic. With specific examples, I show the relevance of four mainstream philosophical skills to the problem of document design (making distinctions, extracting important patterns, detecting logical structure, and assessing alternatives) and I contend that truly effective technical writing presupposes such skills.

We group encephalitic behaviors as shown in Table 1. It is striking that the majority of these behaviors, namely groups 1 and 2, help spread viral and bacterial infections underlying encephalitis, a situation similar to Ophiocordyceps unilateralis .Could some of the behaviors in Table 1 be of utility to the host as well? Note that the behavioral symptoms may not coincide with impaired intellect . Furthermore, these symptoms may be vestigial in the sense of having been of utility to the (...) host species at a time when the latter possessed lower intelligence to begin with. It is also important to note that encephalitis is often triggered by physical and emotional stress, so that utility of behaviors is better assessed for such conditions.Continuous and compulsive exploration of one’s environment is of course a recipe for learning and discovery. Drinking, eating, biting, chewi .. (shrink)

This volume is concerned with the concept of rationality and the interrelations between rationality, belief and desire in the explanation and evaluation of human action. The book is conceived and structured to represent some of the most important general differences of approach to these problems, and also to connect them with problems about the relation of individual to social behaviour which are of central interest to historians, social theorists and economists as well as to philosophers. The essays have all been (...) commissioned for this volume and have not appeared elsewhere. The idea for the book arose from the meetings of philosophers and social scientists sponsored by the Thyssen Foundation, and is therefore a continuation of the informal series begun by C. Hookway and P. Pettit Action and Interpretation. (shrink)

Abstract Six apparent features of Kant's conception of autonomy appear to differentiate it sharply from anything that we can find in an Aristotelian conception of will and practical reason. (1) Autonomy requires a role for practical reason independent of its instrumental role in relation to non-rational desires. (2) This role belongs to the rational will. (3) This role consists in the rational will's being guided by its own law. (4) This guidance by the law of the will itself requires acts (...) of legislation?the making of laws?for oneself. (5) These acts of legislation constitute the law as one's own law, as moral constructivists hold. (6) Kant marks this character of the rational will by using ?autonomy? and cognates. These six apparent features, however, do not mark any discontinuity between Kant and an Aristotelian conception. The first three apparent features are genuinely Kantian, but are not aspects of discontinuity, whereas the last three mark aspects of discontinuity, but are not genuinely Kantian. (shrink)

H.B. Acton, professor successively in South Wales, London, and Edinburgh, died in June 1974 when he was just sixty-six. His loss is deeply lamented by his friends, not least by students of Hegel; and they extend their profound sympathy to his widow. He was much interested in political, economic and social questions, and his publications on these matters are expressive of a humane and liberal outlook. His remarkable short book on Kant’s moral philosophy shed fresh light on a well-worn topic, (...) and his posthumously printed Comte lecture on The Idea of A Spiritual Power must have many readers wish that he could have seen his idea translated into reality. It is sad that his notes for a book on Hegel in Perspective did not reach a stage at which they could be worked up for publication, but his long preface to a translation of Hegel’s essay on Natural Law is to appear in 1975 from the University of Pennsylvania Press. Not even the shortest notice could exclude mention of his effectiveness as a teacher, his untiring devotion to his students, or the respect and admiration which in them and others he inspired. (shrink)

After the death of Prophet Muhammad (p.b.u.h), one of the most significant debated topics of Muslims was the institution of caliphate. This institution caused crucial argumentations through the ages from Abu Bakr to Abd-al-Majid who was the hundreth khalifa. Some prominent issues in that regard as follows: How khalifa comes to power, who becomes khalifa, whether he is descended from Quraysh or not, which kind of traits khalifa should have, and how khalifa should behave in certain circumstances. While these arguments (...) were going on, caliphate was maintained based on the reign under some certain dynasties’ responsibilities after the Rashidun (rightly guided) Caliphs. Umayyads, Abbasids and Ottoman Dynasties were the most well-known ones of these dynasties. Throughout history, even though caliphate passed in one another’s hands among aforementioned dynasties, none of them did attempt to abolish this position. However, Turkish Muslims who became defeated with European occupation of non-western territories decided to abolish caliphate for the sake of modernization activities within the period of transition from imperialism to nation state. This decision brought about a trauma, which was much more critical than former argumentation around the position in Muslim world. Many congresses were organized in Islamic world in order to recover from this trauma. While this kind of quests were continuing, Muhammad Hamīdullah proposed “High Caliphate Council” in relation to rearrangement of caliphate in accordance with the conditions of Islamic countries. This proposal offers an applicable model to today’s modern nation states by establishing unity among them and leaving aside their conflicts and differences. This proposal offers a resolution of much-discussed matters of the position within the limits of principals. It also draws attention by showing a possibility of Islamic union in contemporary Islamic thought. Summary: The matters of who undertakes the management of societies, how rulers come to power and in what manners the rulers maintain the management have been discussed throughout history. It is seen that rulers adopted kingdom as regime before the period of the Prophet Muhammad (p.b.u.h). There was also two-person management. The discussions about this matter were also seen around khalifas who were the rulers of Muslims after the death of Prophet Muhammad (p.b.u.h). Some debated issues in that regards as follows: Who becomes khalifa, how he is elected, which traits he should possess, and so on. Caliphate continued its existence despite the discussions until the first quarter of the 14th Hijra era. Abolition of caliphate was a trauma for Muslims undoubtedly. From Anatolia to Egypt and from India to the Balkans, many attempts were carried out to recover from this trauma. However, this matter was oversimplified in the conditions of that period since it became a topic which was hushed over in just congresses and conventions. One of the people who wrote on this topic, which maintains its vitality even today was Muhammad Hamīdullah. He was an important Islamic scholar, a lawyer and a historian in Indian geography. Hamīdullah did deal caliphate by indicating its history broadly. The distinctive feature of Hamīdullah from others who wrote on this topic is that he also presented a considerable offer to solve the matter. In this sense, Hamīdullah experienced the trauma in his own life as all muslims did it with the abolition of caliphate. Hence he mentioned this matter in his writings in the mood of care and dignity of a scientist and also in feeling of a heartbroken muslim. Hamīdullah made clear that the method of election of the ruler differed throughout history. Indeed, the verses of Holy Qur’ān, the applications of the Prophet Muhammad (p.b.u.h) and the differences of Four Great Chaliphs on coming to power testified this claim. According to Hamīdullah, it is quite normal that the method of regime can vary according to the conditions of societies. He recommended acting based on timeless rules rather than the changes that vary according to conditions and places. He also stated that the regime which Islam approves is a combination of kingdom and democracy in his lines dealing with methods of regime. To him, kingdom is the method of regime of empire. Empire is the regime in which various nationalities live together with all their differences and interact with one another intensely and in which the rulers rule over wide borders. On the other hand, Islamic world lost its edges of empire, changed its regime and divided to nation states after the decline of the Ottoman Empire and Mughal Empire which were established by Muslims. On the contrary, westerners attempted to establish a head empire several times after building nation states in Europe. Some of them are UN, NATO, EU, to name but a few. In our opinion, in the transition process of Muslim rulers from empire to nation state, Hamīdullah made an offer to accomodate Islamic law in state law, Islamic politic and administrative principles in politics and administration practices, Islamic education system in education system, and principles of Islamic economics in economic decisions of government using the Prophet Muhammed’s life as a base. He also explained to Muslims that the method of regime can be changed and the essential matter is to apply Islamic management principles in such a new situation. He played a role in clearing the way for Muslims by indicating that the method of Islamic regime can be changed according to conditions but the principles of Islam are unalterable. To the writer of these lines, Hamīdullah intimates that it is not so true to stick to the form of the process in Muslim territories in which a compulsory transition from the empires or multinational social structures to the nation state structures have been experienced for the last two ages. However, the first matter to dwell on should be whether the ruler of the government behaves in accoradance with the principles of Islam or not. To Hamīdullah, the second matter is that even though Muslim countries had to enter in the process of becoming nation states, Muslims should make an effort to establish supra-state associations as required by Islam. In this respect, Hamīdullah’s proposal is “High Caliphate Council”. This council is a considerable offer presented to Muslim countries in the age when a universal caliphate is not possible and Muslims head towards a unified state form all over the world. Today, this offer recommends countries of which great majority is Muslims and in which Muslims are minority to meet on a common ground rather than conflict because of differences among them. The High Caliphate Council is an institute consists of presidents or hereditary administrators as leading and regular members and so it avoids regional competition. It is established by Muslim presidents who shares the chair alternately. Based on this, all Muslim presidents play a role altogether in this council without need to be Sunni, Shia, or from Quraysh. The High Caliphate Council is a reflection of a dream, which started a century and half a century ago but is required more today. It is also a reflection of the discourse of “Islamic Union” in Contemporary Islamic Thought. The Caliphate Council and International Islamic Legists’ Association, which is the first practical step of the council can be seen as the theory of a new world order based on the unity principle of Islam. Hamīdullah does not consider this order not only in the range of belief but also with the aim of institutionalizing ‘ijmā (consensus of Islamic legists) and qiyās(legal analogy). He stated that International Islamic Legists’ Association, which is a scientific institution could not be established beforetime by Muslims spread on three continents due to lacking of communication among them. However, thanks to today’s possibilities, the establishment of such association is easier today. Hamīdullah found dynamic solutions such these two institutions for the realization of caliphate, which is a religious necessity. He marked an era for Muslims in the period of time when they are on a quest. (shrink)