Giới trí thức (giới tinh hoa) có vai trò quan trọng vào quá trình xây dựng và phát triển đất nước. Và điều quan trọng là trí thức đóng góp vào sự “thức tỉnh” xã hội [1]. Trí thức mạnh thì khoa học mạnh, khoa học mạnh thì dân trí tăng cao (khai/tăng dân trí), dân trí cao thì đất nước thịnh cường văn minh (hậu dân sinh). Muốn có tầng lớp trí thức mạnh thì (...) phải tìm ra được trí thức thật và sau đó tạo điều kiện phù hợp để họ phát triển, đóng góp/cống hiến cho đất nước. (shrink)

Cảm xúc là yếu tố cơ bản thúc đẩy con người đưa ra quyết định và xử lý thông tin. Sợ hãi là một trong những cảm xúc phổ biến nhất ảnh hưởng đến hành vi của nhà đầu tư cá nhân trên thị trường chứng khoán. Mặc dù nhiều nghiên cứu đã được thực hiện để khám phá tác động của nỗi sợ hãi đối với hiệu quả đầu tư và hành vi giao dịch của nhà đầu tư (...) cá nhân, nhưng vẫn còn rất ít thông tin về các yếu tố ảnh hưởng đến nỗi sợ hãi của nhà đầu tư cá nhân trong thời kỳ thị trường sụt giảm (hoặc những giai đoạn cực kỳ biến động). Vì thế, nghiên cứu này được thực hiện để tìm hiểu liệu các nguồn thông tin ảnh hưởng đến quyết định đầu tư của nhà đầu tư có ảnh hưởng đến sự sợ hãi của họ khi khủng hoảng xảy ra hay không. Nghiên cứu đã sử dụng phương pháp phân tích Bayesian Mindsponge Framework (BMF) trên bộ dữ liệu từ 1526 nhà đầu tư Trung Quốc và Việt Nam. Kết quả nghiên cứu chỉ ra rằng các nhà đầu tư tiếp cận các loại thông tin khác nhau khi đưa ra quyết định đầu tư sẽ ảnh hưởng đến tần suất phản ứng sợ hãi khác nhau. Cụ thể, các nhà đầu tư tham khảo thông tin từ chuyên gia hoặc tự phân tích khi đưa ra quyết định đầu tư ít bị đóng băng (biểu hiện của tâm lý sợ hãi) hơn trong thời kỳ thị trường sụt giảm. Ngược lại, những người đưa ra quyết định đầu tư dựa trên thông tin từ người quen hay bạn bè và trực giác sẽ bị đóng băng thường xuyên hơn. Kết quả nghiên cứu này giúp gợi ý nhà đầu tư cá nhân nên trang bị cho mình các kiến thức về tài chính cũng như tham khảo các ý kiến chuyên gia trên thị trường, hoặc những nguồn thông tin đáng tin cậy, khi đưa ra quyết định đầu tư. Bên cạnh đó, cơ quan quản lý thị trường cần có hoạt động phổ cập kiến thức về thị trường chứng khoán, hạn chế ảnh hưởng của các kênh thông tin không chính thống, và khuyến khích nhà đầu tư ít kinh nghiệm mua chứng chỉ quỹ của các quỹ đầu tư. (shrink)

Quan điểm về tính và nhân tính là một bộ phận trọng yếu của lý luận Tống Nho về con người. Lê Quý Đôn cũng dựa vào các lý luận về tính và nhân tính của Tống Nho để xây dựng quan điểm của mình về tính, tính người, tâm. Tuy nhiên, có điểm đặc biệt trong các quan niệm đó của Lê Quý Đôn: ông ít khi xem xét trực tiếp, hoặc có những phát biểu mang tính (...) thuần tuý lý luận về các vấn đề tính và nhân tính. Chỉ có thể bóc tách các quan điểm về tính và nhân tính của Lê Quý Đôn từ những luận bàn về chính trị, xã hội, v.v. tức là những vấn đề hiện thực và cụ thể. Điều này cho thấy tính thực tiễn trong lập trường của Lê Quý Đôn. Chính bởi lập trường đó, ông đã tránh được các hạn chế viển vông, hư huyễn và khép kín của Tống Nho, để rộng mở tiếp thu các luồng tri thức từ các lập trường khác, và hướng lý luận của mình vào các hoạt động hiện thực. (shrink)

Giải quyết biến đổi khí hậu và ô nhiễm môi trường đang và sẽ là thách thức lớn của nhân loại trong thế kỷ 21. Con người không còn nhiều thời gian để sửa chữa, phục hồi đưa hệ sinh thái môi trường (tự nhiên) trở về trạng thái an toàn. Trong khi các nỗ lực trong thời gian qua chưa thực sự hiệu quả thì COP26 mở ra cơ hội lớn để nhân loại tiến gần đến (...) mục tiêu kiềm chế nhiệt độ của trái đất không vượt quá 1.5 độ C. Mặc dù Việt Nam cùng với 146 quốc gia trên thế giới đã có cam kết mạnh mẽ nhất trong việc giảm phát thải vào năm 2050, tuy nhiên việc cụ thể hóa cam kết thông qua các giải pháp sáng tạo là rất quan trọng. Sử dụng (áp dụng, vận dụng) hệ sáng tạo 3D và nguyên lý bán dẫn giá trị, tác giả đề xuất hệ sinh thái “giải pháp trụ cột” cần thực hiện gồm có tăng cường thông tin, truyền thông, nghiên cứu khoa học về môi trường (biến đổi khí hậu, ô nhiễm môi trường...); xây dựng, chuyển đổi và nâng cao văn hóa và môi trường; đẩy mạnh phát triển kinh tế gia tăng phúc lợi; xây dựng (chuyển đổi) lớp doanh nhân có văn hóa, trách nhiệm môi trường; tăng cường mở rộng sự hợp tác quốc tế về mọi mặt đặc biệt là trong lĩnh vực kinh tế, truyền thông và khoa học; và thực thi các giải pháp nêu trên một cách kỷ luật. (shrink)

Cải cách tiền lương là một trong những nội dung quan trọng sẽ được thảo luận tại Kỳ họp thứ 6, Quốc hội khóa XV và đây cũng là một trong những chìa khoá để mở ra các chính sách đãi ngộ nhằm góp phần xây dựng, phát triển đội ngũ trí thức nước nhà, đáp ứng yêu cầu phát triển đất nước nhanh và bền vững trong giai đoạn mới như nội dung mà Hội nghị Trung ương 8 (...) khoá XIII, Ban Chấp hành Trung ương Đảng đã thảo luận. (shrink)

TCCS - Việt Nam đang đứng trước ngưỡng cửa thập niên thứ hai, thế kỷ XXI. Tuy vậy, mốc thời gian không quan trọng bằng những đổi thay chóng mặt của quá trình quốc tế hóa đời sống kinh tế, và những biến đổi sâu sắc nó sẽ mang lại. Quá trình ấy, ngay bây giờ, lại được phóng đại qua lăng kính của những biến động toàn cầu do khủng hoảng kinh tế - tài chính 2007 - 2009, điều (...) có thể dẫn tới những biến đổi lớn về cấu trúc kinh tế nhân loại, cũng như diễn tiến địa - chính trị khắp nơi trên thế giới. (shrink)

Để xem bóng đá và phát sóng video trực tiếp tốc độ cao, Xoilac là trang web lý tưởng. Đặc biệt, Xoilac không có bất cứ quảng cáo nào, vì vậy người xem vẫn thoải mái thưởng thức trận bóng đá mà không lo bị phân tâm vì bất cứ vấn đề gì. Ngoài ra, Xoilac có đội ngũ dày dặn chuyên môn, luôn đưa ra những nhận định chuẩn xác cho từng trận đấu bóng đá. Với đồ hoạ (...) sinh động, âm thanh lôi cuốn và sống động, Xoilac sẽ lưu lại dấu ấn sâu đậm trong tâm trí người xem bóng đá. (shrink)

Cải tiến phương pháp lượng giá tài nguyên và di sản sử dụng nguyên lý bán dẫn giá trị và hệ xử lý thông tin SM3D. Lý thuyết sử dụng trong bài: • Total economic value (Adger et al., 1995) • Mindsponge theory (Quan-Hoang Vuong, 2023) và khung ra quyết định mindspongeconomics (Khuc, 2022) • Tháp văn hóa (Khuc, 2023) • Lý thuyết nguyên lý bán dẫn giá trị (Q.-H. Vuong, 2021) • Hệ xử lý thông tin (lý thuyết quản (...) trị tri thức) SM3D (Nguyen, 2023; Q. H. Vuong et al., 2022) . (shrink)

Within the research community, it is generally accepted that consent processes for research should be culturally appropriate and tailored to the context, yet researchers continue to grapple with what valid consent means within specific stakeholder groups. In this study, we explored the consent practices and attitudes regarding essential information required for the consent process within hospital-based trial communities from four referral hospitals in Vietnam. We collected surveys from and conducted semi-structured interviews with study physicians, study nurses, ethics committee members, and (...) study participants and family members regarding their experiences of participating in research, their perspectives toward research, and their views about various elements of the consent process. In our findings, we describe three interrelated themes related to the consent process: words and regulation; reimbursement, suspicions, and joining; and responsibilities. In general, stakeholders had highly varied perspectives of nghiên cứu and researchers used varying levels of detail regarding all aspects of the study in the consent process to build trust with and/or promote potential research participants’ choices about taking part in research. Findings additionally highlight how researchers felt that offering financial reimbursements in a hospital setting, where payment for services was routine, would be unfamiliar to participants and could raise suspicions about the research. Participants, however, focused their discussions on reimbursement or alternative reasons for joining the study, such as health related benefits or altruism. Finally, participants often relied on their physician to help them decide about joining a study or not. Further research is needed to understand how researchers and participants make sense of and practice consent, and how that impacts participants’ decision-making about research participation. To promote valid consent within this context, it is important to engage with hospital-based trial communities as a whole. The data from this study will inform future research on consent, guide the revisions of consent related policies within our research sites and point to several larger issues surrounding researcher-participant expectations, communication, and trust. (shrink)

Questions and answers on Theravada Buddhism and philosophy of mind.

Since 2013, Vietnam has implemented a plan to reform the whole education sector. However, there is little understanding on the status of educational research in Vietnam, which may lay the foundation for such plan. Thus, this research aims to analyze the whole picture of educational research from Vietnam, as seen from the Clarivate Web of Science (WOS) database: 215 publications were recorded, ranging from 1991 to 2018. These 215 publications were further analyzed from five perspectives: 1) number of publications by (...) year; 2) research fields and levels of education; 3) top institutions with the highest number of publications; 4) international collaboration; and 5) quality. Some of the most notable results are: 1) the educational sciences in Vietnam have been still under-developed until recently; 2) among different research topics research among educational sciences, some (e.g., Vocational Education and Training or Early Childhood Education) seemed to be overlooked whereas others (e.g., Higher Education and Teaching and Learning) seemed to receive more attention from educational scholars; 3) all the most major education – specialized universities did not appear among the top five institutions with highest number of publications; 4) Australia, Thailand, the USA, New Zealand and China were the countries with the highest number of co-publications with Vietnamese researchers; and 5) The majority of publications belonged to low-ranked journals. Implications would be withdrawn for Vietnamese policymakers, education leaders, educational researchers and teachers in order to adjust their policies and/or action plans; thus, enhancing the performance and impacts of educational research in the future. (shrink)

A comparison of the political ideas of the 18th-century Vietnamese poet, encyclopedist, and government official Lê Quý Đôn and the younger Korean agronomist, philosopher and poet Chŏng Yag-yong as expressed in their commentaries on the Shu jing.

Supercommentary on Śaṅkarācārya's Śārīrakamīmāṃāṃsābhāṣya, Advaita commentary on Brahmasūtra of Bādarāyaṇa.

Since the outbreak of the Coronavirus disease 2019 (Covid-19), tremendous efforts have been made by scientists, health professionals, business people, politicians, and laypeople around the world. Covid-19 vaccines are one of the most crucial innovations that help fight against the virus. This paper attempts to revisit the Covid-19 vaccines production process by employing the serendipity-mindsponge-3D creativity management theory. Vaccine production can be considered an information process and classified into three main stages. The first stage involved the processes of absorbing information (...) (e.g., digital data and open science) and rejecting unhelpful information (e.g., misinformation and fake news) for effectively acquiring useful insights. Useful insights were later employed by experts, enterprises, governments, and international organizations through interdisciplinary coordinated efforts for developing vaccines within a short period. Finally, the appearance of multiple types of vaccines enabled more strategic options for vaccine distribution and administration. Findings from this vaccine creativity management process could be used as critical lessons for further improvements of vaccination programs. (shrink)

Este es el libro más personal y más original del principal filósofo del Derecho mexicano de su generación. Se trata de una obra de madurez que es el reflejo de muchas lecturas y de muchas vivencias. Entre las lecturas se encuentran las de los autores con los que Rodolfo Vázquez entabla aquí un diálogo a propósito de la religión: Spinoza, Bayle, Voltaire, Hume, Feuerbach, James, Russell, Gaos, Tierno Galván, Horkheimer, Camus, Dworkin y Octavio Paz. Y en ese ejercicio intelectual que (...) tiene mucho de autobiográfico (el diálogo lo es también con los diversos yoes del autor: a la madurez se llega con esfuerzo y no es tampoco una estación de destino) se van dibujando las etapas por las que habría transcurrido su itinerario vital en materia de religión: indiferencia, apasionamiento, secularización y ateísmo, hasta llegar a la serenidad del agnóstico que no echa de menos a Dios. Con una prosa ágil y precisa, Rodolfo Vázquez muestra en esta obra que los grandes temas de la filosofía se pueden tratar de manera amena y profunda al mismo tiempo. Y nos hace ver incluso que los problemas que giran en torno a la idea de Dios o de lo sagrado pueden resultar de interés también para aquellos que no tienen oído para la religión. (shrink)

We are living in a time of polarization. Cultural and educational institutions are confronted with the responsibility to provide tools and spaces for critical reflection, for engagement, and, more fundamentally, for meeting and recognizing each other in our differences. In this decolonial essay Rolando Vázquez introduces his critique which offers an option for thinking and doing beyond the dominant paradigms. It provides a critical analysis of modernity understood broadly as the western project of civilization, while it seeks to overcome the (...) dominion of western epistemology and aesthetics and their embedded eurocentrism and anthropocentrism. Importantly for decolonial thought we are all located in relation to the colonial difference that structures our modern/colonial order. It is only from an awareness of our positioned realities that we can enter in relation with each-other, that we can listen to each-other and learn each-other. 'Vistas of Modernity' is a new title in a series of essays commissioned by the Mondriaan Fund, concerning actual topics about visual arts and cultural heritage. Eelco van der Lingen (director Mondriaan Fund): Rolando Vázquez is cautious in presenting his analysis. He does not look for quick conclusions, but slowly guides the reader through the context of our history and the contemporary labyrinth of text, language, symbols and images which (often without being properly noticed) give great meaning to our existence. His decolonial aesthesis lifts us above the labyrinth and offers us a new panorama. (shrink)

Cách mạng 4.0 đã và đang mang đến sự thay đổi lớn trong đời sống của người dân Việt Nam. Sự tiện dụng của Grab, khả năng cập nhật 24/24 của Facebook, hay sự đa dạng về nội dung của YouTube thúc đẩy xã hội tiến tới thời đại mới của khởi nghiệp điện toán (Vuong, 2019). Ở đó, mỗi cá nhân đều có cơ hội để khởi nghiệp thông qua sự kết nối đến khắp mọi nơi trên thế (...) giới của Internet và sức mạnh tính toán nằm gọn trong long bàn tay. Hiện nay, sản xuất video trên YouTube, cho thuê nhà qua AirBnb, hay chạy xe cho Grab tạo ra công việc có khả năng tạo lợi nhuận cho người tham gia thị trường, dù là người lao động, hay tổ chức cung ứng dịch vụ. (shrink)

Patients with serious illnesses or injuries may decide to quit their medical treatment if they think paying the fees will put their families into destitution. Without treatment, it is likely that fatal outcomes will soon follow. We call this phenomenon “near-suicide”. This study attempted to explore this phenomenon by examining how the seriousness of the patient’s illness or injury and the subjective evaluation of the patient’s and family’s financial situation after paying treatment fees affect the final decision on the treatment (...) process. Bayesian Mindsponge Framework (BMF) analytics were employed to analyze a dataset of 1042 Vietnamese patients. We found that the more serious the illnesses or injuries of patients were, the more likely they were to choose to quit treatment if they perceived that paying the treatment fees heavily affected their families’ financial status. Particularly, only one in four patients with the most serious health issues who thought that continuing the treatment would push themselves and their families into destitution would decide to continue the treatment. Considering the information-filtering mechanism using subjective cost–benefit judgments, these patients likely chose the financial well-being and future of their family members over their individual suffering and inevitable death. Our study also demonstrates that mindsponge-based reasoning and BMF analytics can be effective in designing and processing health data for studying extreme psychosocial phenomena. Moreover, we suggest that policymakers implement and adjust their policies (e.g., health insurance) following scientific evidence to mitigate patients’ likelihood of making “near-suicide” decisions and improve social equality in the healthcare system. (shrink)

Philosophical concept of life; views of selected Burmese Buddhist monastics.

Collaboration of tradition and modern from the East and Western on the humanity and cultural view in Vietnam.

_ Source: _Volume 35, Issue 1, pp 158 - 167 This paper deals with the influence of De veritate on Van Limborch’s Amica collatio cum erudito Judaeo, which is often considered as an early example of interfaith dialogue in a tolerant atmosphere. The first section introduces the Remonstrant theologian Van Limborch, with special attention to his relation to Grotius. The second section focuses on the Collatio. Van Limborch’s discussion partner Orobio de Castro is introduced. The way in which the dialogue (...) develops is sketched: it starts in a reasonable mode, but towards the end Van Limborch’s tone can hardly be called ‘friendly’ anymore. He cannot accept that a reasonable man does not see the superiority of Jesus, and tries to convert his discussion partner. The third section summarizes the influence of Grotius on the Collatio. Van Limborch learned from him not to argue about dogmatic constructions, but to start from the Bible and its unquestionable revelations. He follows the logic of De veritate, Book II and III, arguing that the truth about Jesus can only be proven from the New Testament, which contains reliable testimonies to him and his miracles. He follows the tenor of Book v as well, arguing that the Jews should look upon the miracles of Jesus as sufficiently attested and greater than those of Moses, and therefore should convert themselves. On closer analysis the Collatio can hardly be considered as an example of interfaith tolerance, neither can Grotius’ De veritate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.3 (2002) 407-427 [Access article in PDF] Trying (on) Gender:Modern Greek Productions Of Aristophanes'Thesmophoriazusae Gonda Van Steen [Figures]Aristophanes' women in Thesmophoriazusaecomplain that Euripides has portrayed their gender in a bad light: by exposing typical female wrongdoings (to which they comically admit), he has made Athenian men distrust their wives. At their Thesmophoria festival, where they gather in an imitation-male assembly as in a male trial (...) court, the women are ready to sentence Euripides to death. 1 Or, as Euripides evaluates the situation:This very day it will be adjudged (krithesetai):shall Euripides live or shall he die?Kinsman:How could that be? The courts (dikasteria) aren't in session (dikazein) today and the Council isn't sitting.It's the middle day of Thesmophoria!Euripides:And that's exactly why I think I'm done for. (Ar. Thesm. 76-81, trans. Henderson) Once the women learn from Cleisthenes that their sacred festival space has been violated, they interrogate and physically examine Euripides' kinsman. This relative, dressed as a woman, has infiltrated the all-female ritual and trial proceedings to deliver an odd defense of Euripides. Mnesilochus tests and tries on the women's gender. Tests, trials, and tryouts are key themes of this paper, in which I argue that the original play's dynamics of trying and judging gender, gender-crossing, and feminist power are also the faultlines that have affected the modern Greek reception history of Aristophanes' Thesmophoriazusae. 2 [End Page 407]All the characters of the 411 B.C.E.Thesmophoriazusae, both female and male (whether Euripides, Mnesilochus, Cleisthenes, or Agathon), assess gender-bending figures and pass (formal or informal) judgment on them. Even though judging was an activity reserved for men in antiquity, both parties here evaluate each other and each other's appearances and acts, whether public or private, dramatic, literary, or sexual. On the modern Greek stage, this fantasy of judging the opposite or opposing sex, this plot of trying—and trying on—the other gender has been reworked in diverse ways. 3 On a metaphorical level, the modern Greek reception of Thesmophoriazusae frequently mirrored the offstage as well as onstage conditions of sex-based judging, and accepting or rejecting, that have characterized the play's internal dynamics. Thus, the study of the modern Greek revival tradition of Aristophanes' Thesmophoriazusae can shed light on ancient comedy production and enhance philologists' readings of the classical text, even though this tradition is not the result of a historically continuous process.My paper analyzes three trends in the Greek reception history of Thesmophoriazusae from the vantage point of judgment of, and prejudice against, women. It outlines an evolution from an antifeminist to a neutral to a feminist treatment of the original play. Only belatedly did the Greek male theater world deem women "worthy" enough (or "unworthy" enough—in some detractors' eyes) to participate in the making of the Aristophanic revival on stage, whether as actresses, spectators, or theater directors. Greek actresses, female theatergoers, and female stage producers faced real challenges of prejudice and prohibition before they were given access to the modern Greek revival tradition of Thesmophoriazusae. Most of these challenges resembled the problems and barriers to women posed by Greek revivals of Aristophanes' very popular Lysistrata and Ecclesiazusae. 4 But, as a comedy inspired by ancient women's rituals and carried by topical, literary, and paratragedic humor, Thesmophoriazusae especially evoked little interest among Greek stage directors, contemporary audiences, and critics. Between the years 1951 and 1998, there were only eight new productions of Thesmophoriazusae at either the Athens or the Epidaurus summer festivals, as opposed to nearly a dozen new productions [End Page 408] of Ecclesiazusae and approximately fifteen new productions (and numerous repeat performances) of Lysistrata. 5The long-perceived problem has been how to make Thesmophoriazusae, with all its idiosyncrasies, not only relevant but also amusing. Late twentieth-century directors, both in Greece and abroad, tend to look for a balance between adhering to the original text and updating the comedy's ritual, literary... (shrink)

La métaphysique de Berkeley présente une synthèse des méthodes analytique et phénoménologique et sa pensée peut être considérée à cet égard, comme le pont entre la philosophie contemporaine du continent et la philosophie anglo-saxonne. C'est pour cela que des penseurs comme Husserl, Wittgenstein, Wisdom, Ryle et d'autres sont mentionnés dans l'article. La métaphysique procure à Berkeley Ja condition transcendentale de telles méthodes. L'analyse du langage élimine les sentences de la métaphysique spéculative. Quand on dit par exemple qu'un dé est dur, (...) carré, etc., cela n'implique pas que ces qualités sont des propriétés d'une substance inconnue, mais elles ne sont que l'explication de ce qu'on entend par l'existence du dé. Berkeley ne veut pas supprimer l'existence, mais rendre le terme explicite. Son analyse découvre que le mot existence est employé lorsqu'on aperçoit quelque chose. L'idée de l'existence d'un paysage non perçu est une image où l'homme se supprime comme observateur. Berkeley ne s'efforce pas de suppléer les intervalles , en supposant Dieu comme observateur permanent. Il part plutôt du langage quotidien où il va de soi que les choses continuent d'exister, même sans être perçues. Cette réalité ne dépend apparemment pas de l'homme individuel et elle renvoie donc vers Dieu, l'existence n'étant rien en soi-même, autrement le mot serait dénué de sens. Les « idées » sont chez Berkeley les choses elles-mêmes et non leur copie dans l'esprit comme chez Locke. Le mot idée indique que leur existence est conçue comme processus de vérification. Berkeley analyse d'une même manière « opérationnelle » les conceptions mathématiques. Le triangle n'est qu'une convention par définition à l'égard de l'utilisation de ce symbole. Les lois de la nature sont une grammaire de la nature qui indique les régularités extérieures et non les forces occultes. Le point de départ de sa méthode que l'on peut appeler phénoménologique est la perception attentive de sa propre conscience. C'est là que les idées se manifestent comme les choses elles-mêmes dans leur présence corporelle. Husserl reconnaît ici son propre effort d'une constitution de la « mondanité » . Berkeley offre une phénoménologie de la perception dans laquelle le monde extérieur manifeste un rapport à la subjectivité. Le temps également trouve sa source dans son rapport à l'esprit. C'est ainsi que Berkeley combat l'objectivisme des sciences naturelles. L'esprit et ses « notions » ne sont comme principe actif, pas à comparer avec les choses .Berkeley, par opposition à la conception des facultés de l'âme, dit que la volonté, la haine, l'amour etc., sont des orientations de l'esprit qui se manifestent aux objets et aux situations. L'objectivité corporelle est un modèle de la subjectivité de l'esprit. métaphysique de Berkeley ne donne pas une compréhension des faits nouveaux, mais une nouvelle compréhension des faits ; elle ne crée pas un arrière-monde, mais elle dévoile l'horizon de sens de ce monde-ci. C'est pour cela qu'elle n'est pas réductrice. La matière n'est pas réduite à l'esprit, mais elle est plus riche que la conception objectiviste de la matière, n'existant que dans une cohésion de signification avec l'esprit. Le monde devient langage dont le sens est de renvoyer vers Dieu ; Dieu est l'auteur, non la cause première. Il est inconnaissable comme objet étant le sujet à partir duquel le dessein du langage et la grammaire de la nature deviennent lisibles. Ici, il ne s'agit plus d'un langage purement théorique mais pratique, qui dévoile le sens du monde en le rendant tendancieux. (shrink)

Over two decades have passed since the publication of van Gelder's (1998) “dynamical hypothesis.” In that paper, van Gelder proposed that cognitive agents were not digital computers—per the representational computational approach—but dynamical systems. The evolution of the dynamical hypothesis was driven by parallel advances in three areas. Theoretically, a deeper understanding of genetics, biology, neuroscience, and cognitive science inspired questions about how systems within each domain dynamically interact and extend their effects across spatiotemporal scales. Methodologically, more sophisticated and domain-general tools (...) allowed researchers to discover, model, and quantify system dynamics, structure, and patterns across multiple scales to generate a more comprehensive system-level understanding of behaviors. Empirically, we can analyze a system's behavior while preserving its natural dynamics, revealing evidence that the reductionist approach leads to an incomplete understanding of the components and the overall system. Researchers have traditionally reduced a complex system into its component processes and assumed that the parts can be recombined to explain the whole. These three advances fundamentally altered our understanding of a “cognitive agent:” How their behaviors are driven by long-range coordination across multiple processes, how the interdependent and nested structure of interacting variables produces behaviors that are greater than the sum of its parts, and how environmental constraints shape adaptive yet stable behavioral patterns. (shrink)

Both Jean-François Lyotard and Jean-Luc Nancy have tried to understand the law within the heterogeneity of society by means of Kant's notion of 'as if'. Kant introduced this notion in order to respect the gap between reason and intuition; Lyotard and Nancy took it up to explain the lack of unity in society. In the margins of their work — footnotes and postscripts — they have discussed this theme and searched for the presuppositions and risks of each others position, as (...) a result of which the 'as if' is considered from different perspectives and the philosophies of Lyotard and Nancy are illuminated inopposition to each other. Although this discussion commenced in the seventies, this theme is currently more topical than ever as is clear from the development of the Europeanand Iraqi constitutions. An analysis of the complex discussion between Lyotard and Nancy is given to provide insight into the principles that constitute the law. Both Lyotardand Nancy are trying to solve the problem of how to judge without a given rule. Lyotardis mainly concerned with understanding the 'as if' as an attempt to respect heterogeneity, while Nancy criticizes Lyotard for ignoring the constitution of this heterogeneity.Nancy uses the notion of 'dislocation' to understand both every case as an accident andthe neglect of this aspect by the jurisdiction. At the same time, we will elaborate on the reception of the Kantian thinking in French philosophy. Although the importance of well-known notions such as the sublime have been emphasized many times, the relevance of the 'as if' has not been thoroughly investigated. It will be shown that the notion ofthe 'as if' can be fruitful for understanding the creative element of jurisdiction, that is, for judging without rules. (shrink)

The incarnation of the missio Dei practice model for the Dutch Reformed Church of Africa. The decline of the church in the West is of great concern to many today. The Netherdutch Reformed Church of Africa (NRCA), experiences the same tendency. We are living in a time when survival is on the mind of most mainline congregations and denominations. The question is what shall we do to turn this situation around? The answer is to be found in the rediscovery of (...) what it means for the church to be missional. The knowledge about how the early church functioned helps us to rediscover the character of early Christian mission, much of what is drawn together in the concept of incarnational mission. This article examines incarnational mission as the understanding and practise of Christian witness that is rooted in and shaped by the life, ministry, suffering, death and resurrection of Jesus. Understanding mission incarnationally in this manner is an integrative way to approach the church’s missionary vocation and to avoid the typical Western reduction of mission to one of the many programms of the church. The article, by exploring the meaning of incarnational mission, endeavours to be both constructive with regard to the biblical and theological understanding of the message, and polemical with regard to the context and history of mission, especially in the Western tradition. This article follows Darrell Guder in arguing that the historical ‘happenedness’ of Jesus’ life both enables and defines Christian witness. In exploring the missional ignificance of the incarnation, the article tries to avoid any dilution of the centrality of the incarnation event. (shrink)

Rudolf Bultmann was one of the leading thinkers within an influential theological direction that arose in Europe after the First World War, known as dialectical theology. Comprehensive introductions to the life and work of Bultmann in the South African theological journals, written in Afrikaans, either does not exist, or are difficult to trace for the Afrikaans readership. This article on Bultmann aims to fill the gap by offering a lexicographical contribution on the life and work of Bultmann. The focus of (...) this article is on Bultmann as a Lutheran thinker. The theme of the New Testament and systematic theology is essentially the same, namely to explain the concept of Christian self-understanding as an eschatological event in which faith is expressed for the sake of faith in God and only in God. Bultmann explained the same theological concepts with his theology as those that were explained by the church reformers of the 16th century, but under radically new circumstances. The so-called modern and postmodern people of our time not only broke ties with the past, but in the process they also lost their ability for using historical-critical patterns of thought that tries to bridge historical distances, and therefore sacrificed all efforts to think systematically on the altar of relativism. We can learn from Bultmann what systematic reformed theology really is. (shrink)

We analyse whether Belgian tax policy over the period 1965-1995 was affected by the ideological position of the government. Both the level and composition of taxation are considered. We find no significant ideological effect on the level of the tax burden. The burden has increased systematically over most of the period, irrespective of the ideology of the incumbent. Considering individual tax categories, one can find a significant ideological influence for taxes on financial and capital transactions. Under centre-left oriented governments this (...) tax is lowered whereas it increases under centre-right governments. A possible explanation is that centre-left governments try to stimulate households' wealth acquisition by keeping taxes on transactions of immovable properties low. (shrink)

Within the tradition of what is called 'the ontological Kant interpretation' the aimof this article is to show that development in Kant's writings before 1770 can be understood on the basis of an explanation of the meaning of the concept of 'real repugnance. In order to meet the shortcomings of a pure logical approach of philosophy Kant emphasizes 'real repugnant' relations, which are to be found in different areas of philosophy, in contrast to logical repugnance . While trying to determine (...) the meaning and role of real repugnance in relation to his metaphysical views of force , space and time and judgement, Kant is forced to renew and to make explicit his view of the relation between experience and metaphysics. Although he recurrent topic of repugnance may be a motive for the development towards a critical approach of philosophy, that establishes new relations between logic, metaphysics and practical philosophy in Critique of Pure Reason, the meaning and function of the concept remain unaffected. (shrink)

This paper discusses some arguments against some traditional 'proofs of God's existence'. First it is argued that it is not obvious that these arguments are fallacious. Secondly, I try to articulate why so many Protestant thinkers maintained a hostile attitude toward the traditional proofs. I argue that their attitude was shaped by the conviction that belief in God is epistemically justified even when it is not based on argument or proof. I reconstruct Bavinck's treatment of the traditional proofs as a (...) rejection of what has come to be called 'classical foundationalism'. Lastly I try to show that even though Protestant thinkers were right in claiming that one does not need any of the traditional arguments in order to be epistemically justified in believing that God exists, this does not imply that such arguments are without any value. (shrink)

Kant's Grundlegung zur Metaphysik der Sitten is popular as an introduction into his philosophy and into fundamental ethics in general. Its third chapter is, nevertheless, a notoriously difficult text. According to many interpreters, it raises questions rather than answering them. This article tries to answer some questions which often remain unclear even in the secondary literature: how is the logical structure of the chapter; what exactly is the synthetic character of the categorical imperative; how does freedom function as the third, (...) connecting term in this synthesis; what is the relationship between questions concerning the possibility and the validity of the categorical imperative? In his own words, Kant wants to give here 'a deduction of the principle of morality' but also of the concept of freedom. The double use of the term 'deduction' needs an accurate interpretation. One thesis of the article is that the deduction of freedom must not be identified with the problematic deduction of the categorical imperative. The deduction of the concept of freedom has a more modest function within the proof of the possibility of the categorical imperative. This means that the question concerning the proof of its validity is still open; but the very idea that such a proof is neither possible nor necessary evokes already the notion of the factum der Vernunft. (shrink)

Occassioned by the recent publication of the Dutch translation of Varieties of Religion Today this critical notice tries to present and discuss Charles Taylor’s main arguments in that book. His treatment of William James and his historical assessment of our contemporary religious situation are thought to have enormous diagnostic value.

The ecclesiastical debate at the 73 General Church Assembly of the Dutch Reformed Church of Africa. Reformed churches emerged from the Reformation which commenced in the 16th century because of the input of well-known reformers such as Martin Luther (1483–1546) and John Calvin (1509–1564). Reformed churches are founded on a certain system of church polity known as presbyterial-synodal. This church orderly viewpoint amounts to the fact that it is a church where Jesus Christ is the sole ruler of the church, (...) transforming all meetings of offices of the church to operate on the same horizontal level with Jesus Christ as the only and sufficient authority in the church. This means that such a church is trying to be church of the Word and should take good care to maintain this critical principal position during meetings, as will eventually be reflected in synodal decisions taken. Contribution: This article takes a critical look at points of discussion submitted to the meeting, especially those with church orderly implications. Critically spoken, it means that decisions tabled at such meetings should be in the prolongment of the churches’ decision to be church of the Word, and therefore presbyterial-synodal. It is therefore also a contribution to church polity as such. (shrink)

This paper explores the thesis that both modernism and postmodernism, as contemporary cultural phenomena, have been unable to come to terms with the issue of human rationality in any positive way. As a result of this, nearly all of the stereotyped ways of relating theology and science through models of conflict, independence, consonance, harmony, integration, or dialogue are likely to be revealed as too simplistic generalizations about the relationship between these two dominant forces in our culture. What is proposed is (...) a postfoundationalist model where theology and science can rediscover the resources of rationality shared by these two reasoning strategies. Postfoundationalism in theology and science wants to point creatively beyond the confines of the local community, group, or culture toward a plausible form of interdisciplinary conversation. In taking seriously the role of local context and interpreted experience, postfoundationalism in theology and science should enable us to reach beyond the walls of our own communities in cross‐contextual, cross‐cultural and cross‐disciplinary conversation. (shrink)

"The book offers contrasting views of humanitarian intervention - a war aimed at ending tyranny. Fernando Tesaon.

How are we to appraise new technological developments that may bring revolutionary social changes? Currently this is often done by trying to predict or anticipate social consequences and to use these as a basis for moral and regulatory appraisal. Such an approach can, however, not deal with the uncertainties and unknowns that are inherent in social changes induced by technological development. An alternative approach is proposed that conceives of the introduction of new technologies into society as a social experiment. An (...) ethical framework for the acceptability of such experiments is developed based on the bioethical principles for experiments with human subjects: non-maleficence, beneficence, respect for autonomy, and justice. This provides a handle for the moral and regulatory assessment of new technologies and their impact on society. (shrink)

This qualitative study examined how social studies teachers implemented experiential instructional techniques by closely analyzing videotaped lessons taught over four years in third through 12th grade classrooms across 16 school districts. Data analysis indicated that of the 438 lessons, only 14 involved experiential instructional techniques, and their implementation generally failed to reflect the potential benefits of this instructional approach. Twelve of the experiential exercises (a) lacked a clear instructional purpose related to the content; (b) did reflect an instructional purpose, but (...) it was ultimately thwarted by the activity's unanticipated dynamism; or (c) encouraged the development of significant misconceptions about the content, while one of the two lessons without these problems demonstrated the strategy's use for reinforcement of factual recall rather than critical thinking. Implications for social studies education research and practice are considered. (shrink)

Three puzzles about self-deception make this mental phenomenon an intriguing explanatory target. The first relates to how to define it without paradox; the second is about how to make sense of self-deception in light of the interpretive view of the mental that has become widespread in philosophy; and the third concerns why it exists at all. In this paper I address the first and third puzzles. First, I define self-deception. Second, I criticize Robert Trivers' attempt to use adaptionist evolutionary psychology (...) to solve the third puzzle (existence). Third, I sketch a theory to replace that of Trivers. Self-deception is not an adaptation, but a spandrel in the sense that Gould and Lewontin give the term: a byproduct of other features of human (cognitive) architecture. Self-deception is so undeniable a fact of human life that if anyone tried to deny its existence, the proper response would be to accuse this person of it. (Allen Wood, 1988). (shrink)

The purpose of this paper is to show the pervasive, though often implicit, role of arguments in negotiation dialogue. This holds even for negotiations that start from a difference of interest such as mere bargaining through offers and counteroffers. But it certainly holds for negotiations that try to settle a difference of opinion on policy issues. It will be demonstrated how a series of offers and counteroffers in a negotiation dialogue contains a reconstructible series of implicit persuasion dialogues. The paper (...) is a sequel to van Laar and Krabbe, in which we showed that for some differences of opinion it may be reasonable to shift from persuasion dialogue, aimed at a resolution of the difference on the merits, to negotiation dialogue, aimed at compromise, whereas in the present paper we show that such a shift need not amount to the abandonment of argumentation. Our main aim in this paper as well as in the previous one is to contribute to the theory of argumentation within the context of negotiation and compromise formation. (shrink)