P. Ia. Chaadaev continues to attract the attention of researchers of Russian thought. Some recent publications in our press justify the assertion that scholars are interested not only in this or that side of the views of "the philosopher of Basmannaia Street" but also in the very character of his mentality and its place in the history of Russian philosophical thought. Thus, Viacheslav Vsevolodovich Ivanov writes in his article "Chaadaev-Our Contemporary" [Chaadaev-nash sovremennik] : "There are several reasons why Chaadaev is (...) not at home in Russia and in the history of Russian thought. One of them is his extreme rationalism and logical orientation. He is the follower of Western European rationalism, mainly, I think, of the French rationalist tradition. For him the chief achievement of civilization is the syllogism, the deduction of logical conclusions from some kind of premises and he takes history to be a unified whole." The same problem of Chaadaevan mentality is raised by P.V. Kuznetsov in his article "The Metaphysical Narcissus: P. Ia. Chaadaev and the Fate of Philosophy in Russia" [Metafizicheskii nartsiss. P. Ia. Chaadaev i sud'ba filosofii v Rossii] , which contrasts Chaadaev's thought with the Eastern "apophatic consciousness.". (shrink)

In a previous work [the second and the third author, “On paraconsistent deontic logic”, Philosophia 16, 293-303 (1986)] investigated certain systems of paraconsistent deontic in order to investigate the problem of contradiction in the domain of ethics. This paper continues this line of research, studying some paraconsistent systems containing alethic and deontic modalities. This approach allows us to treat the principles of Kant (OA→ \diamond A) and Hintikka (\square A → OA) from the classical and from the paraconsistent point of (...) view, and to propose systems in which either, both, or neither of these principles is valid. (shrink)

Integrating local wisdom into the English learning process is essential to preserve cultural identity and promote a more meaningful and relevant learning experience for students. This study aimed to explore students' perceptions on the importance of integrating local wisdom of the Malay community in English language learning. A qualitative approach was applied, which involved a survey of 27. The results showed that most students believe that the integration of local wisdom of the Malay community in English language learning is important. (...) They recognized the potential benefits, including increased cultural understanding, better language learning motivation, and development of 21st century skills. However, the students also identified some challenges, such as the limited availability of learning resources that integrate the local wisdom of the Malay community and the need for better teacher training in this area. The findings of this study indicated that students were generally open to the integration of Malay local wisdom in English language learning, but there needs to be a more systematic and comprehensive effort to address the identified challenges. Implications for curriculum development, teacher professional development, and learning resource design to integrate local wisdom of the Malay community in English textbooks. (shrink)

On Islamic teachings, written by an army officer and educationist from Pakistan.

Məqalə hərbi münaqişələrin mənşəyi, tarixi inkişaf xüsusiyyətləri və elmi yanaşmalarından bəhs edir. Bəşər tarixində silahlı qarşıdurmaların və müharibələrin yeri və rolu, onların dualist mahiyyəti və anlayış aparatının izahı problemin öyrənilməsində açar rolu oynayır. Sosial-iqtisadi formasiyalarda nəzərə çarpan radikal dəyişikliklər hərbi münaqişələrin xarakterinə, üsul və vasitələrinə ciddi təsir göstərib, bu istiqamətdə elmi araşdırmaların meydana gəlməsinə və inkişafına zəmin yaradıb. “Hərb işində inqilab” silahlı mübarizənin transformasiyası və “müharibə nəsilləri” bölgüsünün yaranması ilə nəticələnib. Müxtəlif məktəb və yanaşmalar kontekstində hərbi münaqişələrin izahı bu sosial (...) fenomenin çoxtərəfli və mürəkkəb xarakterə malik olması, digər elmi sahələri ilə sıx bağlılığına dəlalət edir. (shrink)

_Purpose._ The authors of this article aim to reveal how motivation and legitimacy ensure the normativity of the structuring and genesis of multiple social identity. _Theoretical basis._ Social constructivism was chosen as a research methodology. It reveals social identity as an identity constructed by its bearer on the basis of ready-made versions of social identity proposed by social groups and society. Social circles, identified by Georg Simmel, unite representatives of different social groups into a wider oneness, which can be interpreted (...) as a multiple social identity, and the motivation for its formation can be identified on the basis of Weber’s concept of legitimacy. _Originality._ Identifying the structure and genesis of a multiple social identity creates prerequisites for establishing its normative foundations, as well as for a specific analysis of the procedures for achieving its motivation and legitimacy. Georg Simmel’s concept of social virtues promotes consideration of the basic virtues of an individual as those that enable one’s to be a member of various social groups in which these virtues are manifested. _Conclusions._ The social virtues present in the social identities that are part of a multiple social identity determine not only the social status of these individuals in these social groups but also the ranking and normative significance of these groups for this individual. If the observance of virtues in a certain social group causes a higher motivation of an individual’s behavior, then this group acquires a higher legitimacy for her/him. Using the example of virtues, it is possible to search for other possible grounds for the formation of multiple social identity. Such grounds are primarily other characteristics of key social practices that support different social groups. (shrink)

The purpose of the study is to identify a common theoretical basis for the study of human life as capital and unconditional higher value. Theoretical basis is based on the value-laden and revised structural constructivism, provided by the French philosopher and sociologist Pierre Bourdieu, critical analysis of the concepts of capital as the embodiment of social expectations, the biological concept of the value of human life, as well as the concepts of its sanctity. Originality. It is proved that one should (...) not consider the value of human life as capital only but instead takes into account its different value interpretations, especially when forming the social identity of a person. Moreover, in each of the value systems, the value of human life can be recognized as unconditional, which does not prevent the coexistence of such different value interpretations within the framework of one social identity, which then inevitably becomes a multiple social identity. Conclusions. Human life cannot be considered as a result of integrating economic expectations into the concept of "advertising" capital: first, expectations may well be inadequate; second, expectations by themselves are not directly related to capital; third, expectations do not necessarily lead to development; fourth, one should clearly distinguish between the spontaneous "expectations" and the values that express people’s strong motivation as members of social communities. The multiplicity of possible cultural conditions that affirm the unconditional value of life indicates that this unconditionality is always relevant rather than absolute. The multiple social identities could be used to add value to the protection of human life, the affirmation of multiple social identities is a means of affirming the unconditional value of human life – it is unconditional in several alternative ways. (shrink)

The purpose of this study is to examine the importance that real patients attach to their right to withdraw from an on-going feasibility randomised trial (RCT) evaluating types and timings of breast reconstruction (two parallel trials) following mastectomy for breast cancer. Our results show that, while some respondents appreciated that exercising the right to withdraw would defeat the scientific objective of the trial, some patients with a surgical preference consented only given the knowledge they could withdraw if they were not (...) allocated to their preferred treatment. (shrink)

Today, unfortunately, we can not speak about the presence of one entire world philosophy. It is connected with the fact that the history of world philosophy is investigated from the position of eurocentrism, and what we consider as world philosophy actually is the West-European philosophy. In world philosophy, Eastern philosophy is represented only by three blocks: classical Chinese, Indian and Arabian philosophies. Even when we speak about Eastern philosophy, frequently it is examined as a marginal part of world philosophy which (...) has not played a significant role in its development. Thus concerning the question of development of world philosophy as a whole, the above given facts and other historical items of information prove: there is an entire world philosophy and it is a synthesis of East and West. So it is necessary to substantiate new methodological principles in studying world philosophy. (shrink)

Azerbaijanis living in the Republic of Azerbaijan and practicing Islam are part of the Muslim world. After gaining independence, our country restored and developed our national-cultural and religious traditions. The great services of the great leader Heydar Aliyev are undeniable in our successes in the field of strengthening these values. As a result of his policies and recommendations, our young people are loyal to their national roots and moral values. These are important factors for Azerbaijani youth to succeed in life (...) and live in peace and tranquility. Also, one of the main directions of Heydar Aliyev's policy was to effectively use universal, worldly values, to combine them with our national-spiritual, religious values and to enrich the spirituality of our people as a whole. His main goal in this way was to properly promote tolerance, our national culture and religious values to the youth of Azerbaijan. Thus, the people of Azerbaijan, besides belonging to the Islamic civilization, also live universal, tolerant and multicultural values. Azerbaijan, which takes the path of democratic, legal and secular state-building and steps confidently towards a bright future in this direction, stands out in the Islamic world for its uniqueness. All this, the preservation of national and moral values, instilling them in the young generation was of special importance, which the National leader duly performed. In order to prevent drug addiction, criminality, immorality, boredom, and moral and spiritual laziness, which have become the scourge of the times, the teaching and propagation of Islam is extremely important, and the work being done in this field in Azerbaijan is a continuation of Heydar Aliyev's policy. The salvation of faith and beliefs, the education of perfect, healthy moral, brave, truth-loving, and fair young people depends on the correct teaching of the Islamic religion, which Heydar Aliyev tried and achieved to some extent during his time in power. (shrink)

If Unamuno had been able to choose how to be remembered, he would have wanted him to be a poet. This book wants to do justice to that happy possibility. But above all because Unamuno was a poet in the highest sense: he was while writing the same essay as a novel, or theater, letter or verse, and he was also a poet when he passionately lived all the facets of his intense existence. His intellectual work was poetic and his (...) personal relationships, as well as his political activity, also responded to that peculiar Unamunian aesthetic in which the vital horizon is inescapably confused with the tasks of thought." --Translated from back cover. (shrink)

(2007). More Power to the Consumer? Problems and Possibilities in Improving the Price-Quality Ratio of Legal Services by the Dutch Bar. Legal Ethics: Vol. 10, No. 1, pp. 51-71.