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Lowe, Lisa, and Kris Manjapra. "Comparative Global Humanities After Man: Alternatives to the Coloniality of Knowledge." Theory, Culture & Society 36, no. 5 (July 19, 2019): 23–48. http://dx.doi.org/10.1177/0263276419854795.
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The core concept of ‘the human’ that anchors so many humanities disciplines – history, literature, art history, philosophy, religion, anthropology, political theory, and others – issues from a very particular modern European definition of Man ‘over-represented’ as the human. The history of modernity and of modern disciplinary knowledge formations are, in this sense, a history of modern European forms monopolizing the definition of the human and placing other variations at a distance from the human. This article is an interdisciplinary research that decenters Man-as-human as the subject/object of inquiry, and proposes a relational analytic that reframes established orthodoxies of area, geography, history and temporality. It also involves new readings of traditional archives, finding alternative repositories and practices of knowledge and collection to radically redistribute our ways of understanding the meaning of the human.
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Naýryzbaeva, R. F. "Issues Related to Science in the Quran." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 64–73. http://dx.doi.org/10.47526/2020/2664-0686.036.
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There is no doubt that a person and a people with a strong spiritual support have a great future. Therefore, the scientific study of the Quran is of great importance. The theoretical foundations of this problem are relevant both in the history of religious studies and the philosophy of religion, as well as in the scientific field of natural science and the humanities. Considering the Islamic worldview from the point of view of the humanities, natural (physical) and other sciences allows young people to delve into all areas of science without understanding religion, the Koran as a dogmatic Secret doctrine, and initiates becoming a member of a spiritually conscious society. The article considers The Holy Quran as a divine book based on science, knowledge, teaching and education. The Quran covers all areas of science. In other words, the Quran contains a lot of information from various fields of science: physics, astronomy, astrophysics, chemistry, biology, mathematics, medicine, Economics, Pedagogy, Psychology, Embryology, Geology, Philosophy, Cultural studies, Natural science, Religious studies, and many others. Therefore, the Quran is a source of inexhaustible science. As science and technology develop, the truth of the Quran is also confirmed. The article notes that the Koran is a real book that has not lost its value over the centuries, its wonders are inexhaustible, useful for the happiness and prosperity of all mankind. The connection between the subject of physics and the topics contained in the Koran, sacred words, verses, and prayers is also considered.
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Naýryzbaeva, R. F. "Issues Related to Science in the Quran." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 64–73. http://dx.doi.org/10.47526/2020/2664-0686.036.
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There is no doubt that a person and a people with a strong spiritual support have a great future. Therefore, the scientific study of the Quran is of great importance. The theoretical foundations of this problem are relevant both in the history of religious studies and the philosophy of religion, as well as in the scientific field of natural science and the humanities. Considering the Islamic worldview from the point of view of the humanities, natural (physical) and other sciences allows young people to delve into all areas of science without understanding religion, the Koran as a dogmatic Secret doctrine, and initiates becoming a member of a spiritually conscious society. The article considers The Holy Quran as a divine book based on science, knowledge, teaching and education. The Quran covers all areas of science. In other words, the Quran contains a lot of information from various fields of science: physics, astronomy, astrophysics, chemistry, biology, mathematics, medicine, Economics, Pedagogy, Psychology, Embryology, Geology, Philosophy, Cultural studies, Natural science, Religious studies, and many others. Therefore, the Quran is a source of inexhaustible science. As science and technology develop, the truth of the Quran is also confirmed. The article notes that the Koran is a real book that has not lost its value over the centuries, its wonders are inexhaustible, useful for the happiness and prosperity of all mankind. The connection between the subject of physics and the topics contained in the Koran, sacred words, verses, and prayers is also considered.
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Imran Majeed, Syed Muhammad, and Rehma Ahsan Gilani. "Need to Broad-Base Higher Education." Life and Science 2, no. 2 (April 14, 2021): 1. http://dx.doi.org/10.37185/lns.1.1.200.
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Establishment of human intellect and expertise necessitates wide scope of knowledge and understanding. Post qualification, many practical jobs wherein the required expertise includes social understanding and abilities which are not included in STEM subjects. Organization needs civic sense, team work, understanding, compassion and good communication. In reality, the market needs that the product of higher education being employed has these abilities so as to be able to get well within the organizational work forces.
A well-developed human package is hardly complete without appropriate knowledge and insight of, for example, philosophy, anthropology, economics, law, psychology, belief system/religions, geography , history and politics, amongst others. Without these, the very purpose of one's role within an organization, and the society at large, remains very incomplete.
Obtaining passing marks in merely a few science specific subjects as usually defined in narrowly defined curricular stop way short of meeting the market demands. Inclusion of some knowledge of social sciences, humanities and arts would help create higher educated people with better understanding of the human condition and the society. Better understanding is the essential prerequisite for being comfortable with oneself and one's society.
On the same account, integrative education and research needs to be put in place to bridge knowledge, modes of inquiring and pedagogies from multiple disciplines, within every higher education program.
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Löffler, Winfried. "Secular Reasons for Confessional Religious Education in Public Schools." Daedalus 149, no. 3 (July 2020): 119–34. http://dx.doi.org/10.1162/daed_a_01807.
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The cultural importance of religion and its ambiguous potential effects on the stability of liberal democracy and the rule of law recommend including information about religions in public school curricula. In certain contexts, there are even good secular reasons to have this done by teachers approved by the religious communities for their respective groups of pupils, as is being practiced in various European states (with a possibility of opting out, with ethics as a substitute subject in some schools). Is this practice compatible with the religious neutrality of states? An illustrative analysis shows how suitable criteria for the admission of religious groups to offering religious education can block the objection of undue preference. Like any solution in this field, it is not immune to theoretical and practical problems.
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Weithman, Paul. "Liberalism & Deferential Treatment." Daedalus 149, no. 3 (July 2020): 59–71. http://dx.doi.org/10.1162/daed_a_01803.
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Legally preferential treatment of a religious organization is the legal conferral of a status that is more favorable than that accorded to other religious organizations. This essay introduces and analyzes the contrasting concept of deferential treatment. “Deferential treatment” refers to forms of favorable treatment that are cultural rather than legal. While the problems posed by legally preferential treatment of religion are well known, the problems posed by deferential treatment have received little attention. One problem is that when a religious organization receives deferential treatment, its authorities are not compelled to exercise their power in ways that track the interests of those over whom they exercise it. This leaves those subject to their power liable to abuse. Another is that deferential treatment encourages “benchmark traditionalism.” Benchmark traditionalism is problematic because it is politically unreasonable. These problems with deferential treatment give all citizens, including religiously committed citizens, reason to favor a culture of non-deference.
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Donnini Macciò, Daniela. "Pigou on philosophy and religion." European Journal of the History of Economic Thought 24, no. 4 (May 19, 2017): 931–57. http://dx.doi.org/10.1080/09672567.2017.1323937.
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Atkins, Jed W. "Tertullian on ‘The Freedom of Religion’." Polis: The Journal for Ancient Greek and Roman Political Thought 37, no. 1 (January 17, 2020): 145–75. http://dx.doi.org/10.1163/20512996-12340261.
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Abstract Tertullian first coined the phrase ‘the freedom of religion’. This article considers what this entails. I argue that Tertullian’s discussion of religious liberty derives its theoretical significance from his creative repurposing of the Roman idea of liberty as non-domination. Tertullian contends that the Roman magistrates’ treatment of Christian citizens and loyal subjects amounts to tyrannical domination characterized by the absence of the traditional conditions for non-domination: the rule of law, rule in and responsive to the interests of the people, and citizens’ rights. On his reworking of these criteria, he argues that citizens and loyal subjects should have the right to act publicly on the convictions of their conscience even if these actions conflict with the state’s civil religion. Tertullian shows that non-domination is a highly flexible idea that does not necessarily entail the participatory ‘free state’ of republicanism. Moreover, by applying the logic of non-domination to questions surrounding religious liberty, he opens up an important avenue of investigation largely ignored in the contemporary republican literature on non-domination.
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Lettinck, Paul. "SCIENCE IN ADAB LITERATURE." Arabic Sciences and Philosophy 21, no. 1 (February 18, 2011): 149–63. http://dx.doi.org/10.1017/s0957423910000159.
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AbstractBooks belonging to adab literature present material about a variety of subjects, considered from various points of view, such as religious, scientific, historical, literary, etc. They contain knowledge and at the same time entertainment for educated people. Here we consider the content of two adab works, insofar as they discuss subjects from the scientific point of view: (an extract of) Faṣl al-Khiṭāb by al-Tīfāshī (d. 1253) and Mabāhij al-fikar wa-manāhij al-ʿibar by al-Waṭwāṭ (d. 1318).Al-Tīfāshī's work discusses astronomical and meteorological subjects. The passages on astronomy give the usual Aristotelian cosmological picture of the world in a simplified version for non-specialists. The passages on meteorological subjects explain these phenomena in agreement with Aristotle's theory of the double exhalation, and it appears that they are based to a large extent on Ibn Sīnā's interpretation of this theory.The book of al-Waṭwāṭ consists of four sections, which deal with the heaven, the earth, animals and plants respectively. One chapter of the first section deals with meteorological phenomena and presents a survey of the explanations current in his time, such as may be found in the works of al-Kindī and Ibn Sīnā.One will probably not find new and original scientific ideas in the adab literature, but one gets an impression of how besides knowledge of Qurʾān, ḥadīth, poetry and literary prose scientific knowledge was a part of the education of a certain class of people, also of those whose special interest was not science. It also appears that the subjects of science were not restricted to those which were useful for religion and Muslim society. Science was an integrated activity in society, pursued for intellectual satisfaction and pleasure in knowledge, and most groups in that society held that there was nothing in it that would be incompatible with Islam as a religion. This would support the ‘appropriation thesis’ defended by Sabra, that science in medieval Islamic society was well assimilated and widely accepted, as opposed to the the ‘marginality thesis’ adopted by von Grünebaum, that science was a marginal activity, restricted to small elite circles and not rooted in society.
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Mix, Lucas John. "Philosophy and data in astrobiology." International Journal of Astrobiology 17, no. 2 (July 6, 2017): 189–200. http://dx.doi.org/10.1017/s1473550417000192.
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AbstractCreating a unified model of life in the universe – history, extent and future – requires both scientific and humanities research. One way that humanities can contribute is by investigating the relationship between philosophical commitments and data. Making those commitments transparent allows scientists to use the data more fully. Insights in four areas – history, ethics, religion and probability – demonstrate the value of careful, astrobiology-specific humanities research for improving how we talk and think about astrobiology as a whole. First, astrobiology has a long and influential history. Second, astrobiology does not decentre humanity, either physically or ethically. Third, astrobiology is broadly compatible with major world religions. Finally, claims about the probability of life arising or existing elsewhere rest heavily on philosophical priors. In all four cases, identifying philosophical commitments clarifies the ways in which data can tell us about life.
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Krotov, Artem A. "Benjamin Constant’s history of philosophy." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 2 (2020): 227–39. http://dx.doi.org/10.21638/spbu17.2020.202.
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The article analyses the concept of a prominent representative of early French Romanticism, considers his division of the historical process into periods and his idea on the meaning of history. According to Constant, history is not uniform in a political sense. The lack of understanding this important truth by the rulers has always brought untold sufferings to their subjects. Constant’s philosophy of history is based on the idea of improving the human race, typical for the intellectual culture of the Age of Enlightenment, to which he gave a new sound, contraposing the spirit of war with the spirit of trade. Distinguishing between two types of freedom, he associated the first variety with the tradition of ancient people’s assemblies, collective direct decisions, and the second with the system of representative government. His periodization of world history concretizes the idea of progress as a fundamental law of nature. He included psychological elements into his interpretation of the meaning of revolutionary events. Treating inequality as the basis of social adversity, he attributed independence in deeds, choice of life’s priorities, personal security, the right to own property, and the ability to express and defend different opinions as the most important human freedoms. Expressed clearly in a number of Constant’s works is the desire to distance himself from the various opposing parties, to appear as an unbiased observer, and a sage guiding his efforts to the common good. This corresponded greatly to the ideal of a philosopher represented on the pages of d’Alembert and Diderot’s famous “Encyclopédie.” At the same time, his doctrine represents a certain rethinking of the Enlightenment legacy, carried out through the lens of the experience of revolutionary times. Hence the demand to limit popular sovereignty, criticism of Russoism, a unique concept of the evolution of religion.
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Corke-Webster, James. "Roman History." Greece and Rome 68, no. 2 (September 8, 2021): 318–29. http://dx.doi.org/10.1017/s0017383521000115.
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After a focus on social and cultural history in the last issue, this issue's offerings return us to more traditional subjects – political institutions, and historiography. That spring review ended with religion, which is where we start here: an apposite reminder that religion pervades all aspects of the Roman world. It is precisely that principle which undergirds our first book, Dan-el Padilla Peralta's Divine Institutions. Padilla Peralta is interested, at root, in how the Roman state became such through the third and fourth centuries bce. That is a story usually told – in a tradition going back to the ancient historians themselves – via a swashbuckling tale of successive military campaigns. Padilla Peralta, however, sets that anachronistic narrativization aside, and instead builds a careful case that between the siege of Veii and the end of the Second Punic War ‘the Roman state remade and retooled itself into a republic defined and organized around a specific brand of institutionalized ritual practices and commitments’ (1). Specifically, he shows that the construction of temples and the public activities they facilitated were a key mechanism – one as important as warfare – by which the consensus necessary to state formation was generated: the Republic more or less stumbles into a bootstrapping formula that proves to be unusually felicitous: high visibility monumental enterprises are paired with new incentives for human mobility in ways that dramatically and enduringly reorganize the rhythms of civic and communal experience. (17–18) In particular, Padilla Peralta argues that output was greater than input; that the genius – whether accidental or deliberate – of this formula was that it facilitated a confidence game whereby the res publica appeared more capable – via the apparent support of the gods whom its visible piety secured – than was in fact the case.
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Tatz, Mark, Ernst Steinkellner, and Helmut Tauscher. "Contributions on Tibetan Language, History and Culture; Contributions on Tibetan and Buddhist Religion and Philosophy." Journal of the American Oriental Society 117, no. 3 (July 1997): 576. http://dx.doi.org/10.2307/605262.
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Dolgova, Evgeniya A., Alexey V. Malinov, and Valeriya V. Sliskova. "Theoretical Humanities (Based on the Kareev’s Manuscript “General Methodology of Humanities”)." Voprosy Filosofii, no. 5 (2021): 94–107. http://dx.doi.org/10.21146/0042-8744-2021-5-94-107.
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The article deals with the philosophical and methodological views of N.I. Kareev (1850–1931) whose name was usually associated with World History studies. Based on the materials of the partially published work “General Methodology of Humanities”, the authors put the question of the relevance of Kareev’s theoretical and methodological research at the time of paper’s writing. The authors note that Kareev interpreted the concept of “humanities” as broadly as possible. This concept includes the Social Studies, which he opposed to the Natural sciences and set them apart from the “cultural”. It can be considered that Kareev’s enthusiasm for the philosophical theories was caused by his personal interest and the necessity of historiography to justify its scientific and cognitive status. The article is accompanied by the extract of the sixth chapter “Theoretical Humanities” of the work “General Methodology of Humanities” dedicated to the theoretical problems of studying the phenomena that represent the subjects of the humanities. In the published fragments Kareev tried to trace how these two directions were formed in the humanities: the theoretical (deductive method) and the historical (inductive method). He interpreted the development of science as a transition from metaphysics to empirical knowledge based on facts. The authors conclude that by the time the text was prepared (early 1920s), Kareev’s approach was perceived as outdated.
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Molendijk, Arie L. "Au Fond. The Phenomenology of Gerardus van der Leeuw." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 25, no. 1-2 (May 25, 2018): 52–69. http://dx.doi.org/10.1515/znth-2018-0003.
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Abstract This article explores Gerardus van der Leeuw’s view of phenomenology of religion. The phenomenological method he defended is basically a hermeneutical approach in which an observer relates personally and even existentially to the “phenomena” (s)he studies in order to determine their essence (Wesensschau). In his anthropology (that reflects on the basic structure of human beings) a similar way of relating to the world is discussed: the “primitive mentality” that is characterized by the “need to participate” (besoin de participation). Both phenomenology and mentalité primitive imply a critique of modern scholarship. This fundamental criticism of the prevailing (historical) approach in the humanities including religious studies explains the growing distance between van der Leeuw and the majority of scholars of religion in the decades after his death in 1950.
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Kellsey, Charlene, and Jennifer E. Knievel. "Global English in the Humanities? A Longitudinal Citation Study of Foreign-Language Use by Humanities Scholars." College & Research Libraries 65, no. 3 (May 1, 2004): 194–204. http://dx.doi.org/10.5860/crl.65.3.194.
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The authors counted 16,138 citations within 468 articles found in four journals from history, classics, linguistics, and philosophy in the years 1962, 1972, 1982, 1992, and 2002 in order to identify trends in foreign-language citation behavior of humanities scholars over time. The number of foreign-language sources cited in the four subjects has not declined over time. Consistent levels of foreign-language citation from humanities scholars indicate a need for U.S. research libraries to continue to purchase foreign-language materials and to recruit catalogers and collection development specialists with foreign-language knowledge.
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Hernández-Arriaga, Jorge, Victoria Navarrete de Olivares, and Kenneth V. Iserson. "The Development of Bioethics in Mexico." Cambridge Quarterly of Healthcare Ethics 8, no. 3 (July 1999): 382–85. http://dx.doi.org/10.1017/s0963180199003163.
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As in other countries, medical ethics in Mexico has rescued the world of philosophical ethics from oblivion. The needs of clinical medicine gave birth to Mexican bioethics. After the growth of scientific and technologic subjects in medical schools, the humanities, such as medical history, deontology, and medical philosophy, were replaced by such core subjects as radiology, pharmacology, and microbiology. Since the 1950s, graduates from Mexican medical schools have not been exposed to any courses in the medical humanities.
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Alexander, James. "A Systematic Theory of Tradition." Journal of the Philosophy of History 10, no. 1 (March 11, 2016): 1–28. http://dx.doi.org/10.1163/18722636-12341313.
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We still lack a systematic or complete theory of tradition. By referring to the works of many major figures of the last century – Arendt, Boyer, Eisenstadt, Eliot, Gadamer, Goody, Hobsbawm, Kermode, Leavis, MacIntyre, Oakeshott, Pieper, Pocock, Popper, Prickett, Shils and others – I show that a theory of tradition must include insights taken not only from the study of sociology and anthropology, but also from the study of literature and religion (and, it goes without saying here, the study of philosophy and history). The proliferation of separate academic subjects does not make it any less necessary for us to attempt to say in general what we are talking about when we talk about tradition. In this article I distinguish three elements which are found in traditions. I call these continuity, canon, and core. The argument is that traditions can be distinguished in terms of whether there is a core in addition to canon and continuity, a canon in addition to continuity, or only mere continuity. Together these form a theory of tradition which enables us to see what is necessary to all traditions and also what it is which distinguishes different types of tradition from each other.
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Murphy, Colleen. "Religion & Transitional Justice." Daedalus 149, no. 3 (July 2020): 185–200. http://dx.doi.org/10.1162/daed_a_01811.
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Transitional justice refers to the process of dealing with human rights abuses committed during the course of ongoing conflict or repression, where such processes are established as a society aims to move toward a better state, and where a constitutive element of that better state includes democracy. A philosophical theory of transitional justice articulates what the moral criteria or standards are that processes of transitional justice must satisfy to qualify as just responses to past wrongdoing. This essay focuses on the roles of religion in transitional justice. I first consider the multiple and conflicting roles of religion during periods of conflict and repression. I then argue against conceptualizing transitional justice in a theologically grounded manner that emphasizes the importance of forgiveness. Finally, I discuss the prominent role that religious actors often play in processes of transitional justice. I close with the theoretical questions about authority and standing in transitional contexts that warrant further examination, questions that the roles of religious actors highlight. Thinking through the relationship between religion and democracy from the perspective of transitional justice is theoretically fruitful because it sheds more light on additional dimensions to the issue of authority than those scholars of liberal democracy have traditionally taken up.
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Bellah, Robert N. "Civil religion in America." Daedalus 134, no. 4 (September 2005): 40–55. http://dx.doi.org/10.1162/001152605774431464.
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TROMPF, GARRY W. "Islands, the Humanities and environmental conservation." Environmental Conservation 45, no. 2 (January 16, 2018): 101–10. http://dx.doi.org/10.1017/s0376892917000601.
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SUMMARYThis paper concerns itself with the contributions that the Humanities make to the understanding of islands and their bettered environmental conservation. Most distinctively, the Humanities comprise Literary Studies, Studies in Art and Culture (including Indigenous and Gender Studies) and Philosophy (with Aesthetics and the History of Ideas), but they also encompass Archaeology, History, Linguistics, Studies in Religion and, of late, Media and Communication Studies, even though members of this latter cluster frequently deploy methods from the social sciences. The goal here is to explore many of the implications such Human Studies and their sub-branches may have for island conservation, above all informed by the History of Ideas, in order to introduce the relevant key issues and inter-relationships and offer the most judicious illustrative materials. Variances in the reach and special attention of all these branches of knowledge are vast and intricate, while complex relativities apply both in the types of island situations and in expectations about what can or should be conserved. Since the mass of apposite discussions in the literature cannot possibly be summarized here, this article circumvents the difficulties by means of a special double-edged review. It ranges over the history of human consciousness of insular worlds, as reflected in mythic, legendary and historical materials, yet en route it uncovers how Humanities research can elucidate the human responses to islands through known time and shows how developing meaning-making has generally enhanced the appeal of sea-locked environments as worth conserving.
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Tyulina, E. V. "George Roerich Annual International Meeting (Ancient and Medieval India and Central Asia Text and memory of Culture)." Orientalistica 2, no. 1 (September 7, 2019): 191–203. http://dx.doi.org/10.31696/2618-7043-2019-2-1-191-203.
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Abstract: The article offers a review of the 58th George Roerich Annual International Meeting. The meeting was attended by 34 scholars from Russia and Ukraine who conduct their research in the fields, which did interest the late Yu.N. Roerich, such as Tibet, India and Central Asia. The talks were held on the subjects closely related to the political history, history of art, language philosophy and the history of religion. The scholars analyzed mostly unknown or very little texts, both ancient and medieval, written in Sanskrit, Pali, Tibetan, Nepalese, Chinese, Japanese and other languages. Along with the textual analysis they also offered results of their research in such areas as textual tradition, migration, as well as interpretation and translation into other languages.
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Zabiyako, A. P. "Study of Religion as a Strict Science." Concept: philosophy, religion, culture, no. 3 (November 17, 2019): 47–64. http://dx.doi.org/10.24833/2541-8831-2019-3-11-47-64.
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The present article by Andrey Pavlovich Zabiyako, the Doctor of Philosophy, professor, the head of the department of religious studies and history, the head of the laboratory of archeology and anthropology of Amur state university, professor of department of philosophy and religious studies of School of arts and the humanities of Far Eastern Federal University, the editor-in-chief of the “Religious studies”, brings up and discusses the main questions and problems of modern religious studies as a science. According to him, religious studies arose already more than a hundred years ago, but the process of its isolation from other types of scientific and unscientific knowledge is still incomplete; therefore there is a need of an accurate boundary demarcation of religious studies as a science. First of all these lines should be drawn on the fields of contact of religious studies with philosophy and theology. Such a boundary demarcation is a guarantee of successful interaction between different types of knowledge. The development of religious studies is caused first of all by the progress of humanitarian and natural sciences. Since the beginning of the 21st century the latest discoveries in the field of anthropogenesis and culture genesis has had a particular importance for the science of religion. Huge successes of archeology and anthropology led actually to scientific revolution in understanding of the problems of origin and evolution of mankind, its culture, religion. Religious studies is a science which comprises, on the one hand, the level of knowledge of fundamental type, on the other hand, the level of applied knowledge. Religion is closely twisted in surrounding reality of social, political, ethnic life. Therefore examination problem is one of the most important issues of religious studies as a strict science. The procedure for the materials’ scientific expertise, methods of interpretation of empirical data, and outputs should be based on a uniform, strictly scientific basis within the expert community. Developing fundamental and applied components, the religious studies approves itself not only as a strict, but also as a necessary science.
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Enns, Phil. "The Importance of This and That: Reflections on Context in Early Islamic Philosophy." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 65–85. http://dx.doi.org/10.14421/ajis.2011.491.65-85.
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The discussion over the relationship between what is true globally and what is true locally is not new. It might be helpful, therefore, to consider issues surrounding the relationship between globalization and local values in light of previous forms of this discussion. To this end, I would like to reflect on the discussion of context in the writings of al-Farabi, Ibn Sina and al-Ghazali. To focus this paper, I will consider only three issues, namely that of history, science and the role of reason in religion. I will argue that al-Farabi and Ibn Sina present an account of context that begins with experience as a foundation and then moves to the universal, emphasizing the importance of tradition, demonstration and rationality. Against these two, al-Ghazali argues for the importance of leaving behind experience in order to reach that which is certain, emphasizing the supernatural, intuition and mystical. My goal is to draw out some implications these writers recognized followed from their often dense and esoteric discussions of the nature of particulars and universals, and conclude with some suggestions for our contemporary situation.
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Freeman, Samuel. "Democracy, Religion & Public Reason." Daedalus 149, no. 3 (July 2020): 37–58. http://dx.doi.org/10.1162/daed_a_01802.
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A convention of democracy is that government should promote the common good. Citizens' common good is based in their shared civil interests, including security of themselves and their possessions, equal basic liberties, diverse opportunities, and an adequate social minimum. Citizens' civil interests ground what John Rawls calls “the political values of justice and public reason.” These political values determine the political legitimacy of laws and the political constitution, and provide the proper bases for voting, public discussion, and political justification. These political values similarly provide the terms to properly understand the separation of church and state, freedom of conscience, and free exercise of religion. It is not a proper role of government to promote religious doctrines or practices, or to enforce moral requirements of religion. For government to enforce or even endorse the imperatives or ends of religion violates individuals' freedom and equality: it encroaches upon their liberty of conscience and freedom to pursue their conceptions of the good; impairs their equal civic status; and undermines their equal political rights as free and equal citizens.
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Campbell, David E. "The Perils of Politicized Religion." Daedalus 149, no. 3 (July 2020): 87–104. http://dx.doi.org/10.1162/daed_a_01805.
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In the United States, religion and partisan politics have become increasingly intertwined. The rising level of religious disaffiliation is a backlash to the religious right: many Americans are abandoning religion because they see it as an extension of politics with which they disagree. Politics is also shaping many Americans' religious views. There has been a stunning change in the percentage of religious believers who, prior to Donald Trump's presidential candidacy, overwhelmingly objected to immoral private behavior by politicians but now dismiss it as irrelevant to their ability to act ethically in their public role. The politicization of religion not only contributes to greater political polarization, it diminishes the ability of religious leaders to speak prophetically on important public issues.
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Haskin, Dayton. "Shakespeare, Milton, and the Humanities at mit in Its Foundational Period." Explorations in Renaissance Culture 43, no. 1 (May 30, 2017): 1–29. http://dx.doi.org/10.1163/23526963-04301001.
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The Massachusetts Institute of Technology’s foundational decision not to teach Latin and Greek opened a vast curricular space for the specialized study of scientific and technological subjects and also for what are now called humanities and social sciences. A printed document headed “English, 1868–69” sets forth mit’s plan for a required four-year curriculum in which the professor of English would lecture on a wide range of subjects in the vernacular, from political economy and law, to history and philosophy, to language and literature. This essay traces the effects of a residual hostility against the “dead languages” that informed the teaching of classic English literature, which evinces a steady diminishment of the place of the humanities over time. Climactically, the essay explores a countervailing English examination given by a junior instructor that shows how the scientific and humanities curricula might have been made to work in concert.
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English, John C. "John Hutchinson's Critique of Newtonian Heterodoxy." Church History 68, no. 3 (September 1999): 581–97. http://dx.doi.org/10.2307/3170039.
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“Nature and Nature's laws lay hid in night: God said, Let Newton be!—and all was light,” according to Alexander Pope. Other British subjects were not so sure. In recent years, historians have begun to take more seriously the persons who opposed Newton on either philosophical, scientific or theological grounds. Rival systems of natural philosophy were already in the field, including the scholastic, the alchemical, and especially the Cartesian. Newton had learned a great deal from Descartes, but he also set out to correct the errors in his system. Many Cartesians, at least in the period shortly after 1687, were not convinced by Newton's arguments. His methodology was suspect as well. The mathematics that Newton had invented was hard to follow and the role that it played in his system was unfamiliar. Political antipathies sometimes led to the rejection of Newtonianism. But the crux of the problem was theological. Newton's natural philosophy, as stated in his Principia Mathematica, seemed to undermine the traditional doctrines of the Christian religion.
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Underwood, Lucy. "Sion and Elizium: National Identity, Religion, and Allegiance in Anthony Copley’s A Fig for Fortune." Renaissance and Reformation 41, no. 2 (June 21, 2018): 65–96. http://dx.doi.org/10.33137/rr.v41i2.29834.
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This article uses Anthony Copley’s poem A Fig for Fortune (1596) to examine Elizabethan constructions of national identity. Acknowledging that religious and national identities were symbiotic in the Reformation era, it argues that the interdependency of Protestant and Catholic narratives of “nationhood” must be appreciated. Analysis of Copley’s text engages with previous critiques, including those of Clare Reid, Alison Shell, and Susannah Monta, in order to propose a more coherent interpretation of Copley’s engagement with Spenser’s The Faerie Queene. Copley did not merely defend Catholics as loyal subjects; he moved beyond debates about loyalty to reconsider ideas of nation, England, and Englishness more broadly, challenging the premises as well as the conclusions of Protestant statesmen and writers.
Cet article examine les constructions de l’identité nationale de l’Angleterre élisabéthaine à travers le poème d’Anthony Copley A Fig for Fortune (1596). En considérant que les identités religieuse et nationale étaient liées de façon symbiotique pendant la période de la Réforme, on avance que l’interdépendance des versions catholique et protestante des récits de nationalité devrait être mieux prise en compte. L’analyse du texte de Copley met à profit différents commentaires critiques, en autres ceux de Clare Reid, Alison Shell et Susannah Monta, afin de proposer une interprétation plus cohérente du travail de Copley sur The Faerie Queene de Spenser. Copley ne s’est pas contenté simplement de défendre les catholiques en tant que sujets loyaux, il en a également profité pour dépasser les débats au sujet de la loyauté, pour remettre en question les idées de nation, d’Angleterre, et plus généralement de ce que c’est que d’être anglais, et par conséquent aussi, les prémisses et conclusions des écrivains et hommes d’État protestants.
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Attfield, Robin. "Popper and Xenophanes." Philosophy 89, no. 1 (September 19, 2013): 113–33. http://dx.doi.org/10.1017/s0031819113000703.
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AbstractKarl Popper identified Xenophanes of Colophon (570–478 BCE) as the originator of the method of conjectures and refutations. This essay explores this claim, and the methods of both philosophers (section 1). Disparagement (ancient and modern) of Xenophanes has been misguided (section 2). Xenophanes, a critical rationalist and realist, pioneered philosophy of religion (section 3) and epistemology (section 4), but his method was not confined to falsificationism, and appears compatible with inductivism and abductionism (section 5). The method employed by Popper in interpreting Herodotus in support of his conjectures about Xenophanes is typical of the multiple-strand reasoning characteristic of the humanities, and is as much inductivist or abductionist as refutationist (section 6). Popper's theories about Xenophanes are convincing; but even if Popperians would claim that Popper's refutationism largely fits the natural sciences, his application of it to history is implausible, and conflicts with own practice (section 7). An appendix reflects on Popper's interest in cultured refugees.
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VIVENZA, GLORIA. "CICERO ON ECONOMIC SUBJECTS." Journal of the History of Economic Thought 30, no. 3 (September 2008): 385–406. http://dx.doi.org/10.1017/s1053837208000357.
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Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (September 10, 2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.
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Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.
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Audi, Robert. "Religion & Democracy: Interactions, Tensions, Possibilities." Daedalus 149, no. 3 (July 2020): 5–24. http://dx.doi.org/10.1162/daed_a_01800.
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Kersten, Carool. "From Braudel to Derrida: Mohammed Arkoun's Rethinking of Islam and Religion." Middle East Journal of Culture and Communication 4, no. 1 (2011): 23–43. http://dx.doi.org/10.1163/187398611x553733.
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AbstractThis article examines Mohammed Arkoun as one of the pioneers of a new Muslim intellectualism seeking new ways of engaging with Islam by combining intimate familiarity with the Islamic civilizational heritage (turath) and solid knowledge of recent achievements by the Western academe in the humanities and social sciences. It will show how his groundbreaking and agendasetting work in Islamic studies reflects a convergence of the spatiotemporal concerns of an intellectual historian inspired by the Annales School with an epistemological critique drawing on structuralist and poststructuralist ideas. Influenced by Paul Ricoeur's hermeneutics and the deconstructionist philosophy of Jacques Derrida, Arkoun evolved from a specialist in the intellectual history of medieval Islam into a generic critic of epistemologies, advocating a concept of so-called 'emerging reason' which transcends existing forms of religious reason, Enlightenment rationalism and the tele-techno-scientific reason of the postmodern globalizing world. This article concludes that Arkoun's proposals challenge the intellectual binary of the West versus Islam and the historical dichotomy between the northern and southern Mediterranean.
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Greenawalt, Kent. "Democracy & Religion: Some Variations & Hard Questions." Daedalus 149, no. 3 (July 2020): 25–36. http://dx.doi.org/10.1162/daed_a_01801.
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The ideas sketched here concern the nonestablishment and free exercise norms expressed in the U.S. Constitution, their application to governmental institutions from legislatures to prisons and the military, the place of religion in the curricula of public schools, and the proper role of religious convictions in lawmaking. A major concern of the essay is the problem of achieving an appropriate balance between governmental neutrality toward religion, as required by the nonestablishment norm, and governmental accommodation of religious practices that would otherwise violate ordinary laws, as required by the free exercise norm. A recurring theme is the complexity of the issues and the variability of possible solutions given differences in the history and culture of democratic societies.
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Andrews, David. "Keynes and Christian socialism: Religion and the economic problem." European Journal of the History of Economic Thought 24, no. 4 (May 17, 2017): 958–77. http://dx.doi.org/10.1080/09672567.2017.1323936.
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Forgione, Fabio. "Evolution as a Solution: Franco Andrea Bonelli, Lamarck, and the Origin of Man in Early-Nineteenth-Century Italy." Journal of the History of Biology 53, no. 4 (October 2, 2020): 521–48. http://dx.doi.org/10.1007/s10739-020-09617-2.
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AbstractFranco Andrea Bonelli, a disciple of Lamarck, was one of the few naturalists who taught and disseminated transformism in Italy in the early nineteenth century. The explanation of the history of life on Earth offered by Lamarck’s theory was at odds with the Genesis narrative, while the issue of man’s place in nature raised heated debates. Bonelli sought to reconcile science and religion through his original interpretation of the variability of species, but he also focused on anthropological subjects. Following Blumenbach’s studies, he investigated the differences within the human species and explored the topic of humans’ alleged superiority over animals. The origin of human beings, their history, and their relationship with the rest of life were thus read in light of transformism. According to Bonelli, such questions would not do irreparable damage to the new theory. On the contrary, he considered evolution not only acceptable but even necessary to protect the Holy Texts from certain dangerous trends in anthropological and zoological research.
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Adamek, Piotr. "Obituary. Roman Malek, SVD (1951-2019)." Anthropos 115, no. 1 (2020): 181–84. http://dx.doi.org/10.5771/0257-9774-2020-1-181.
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Esteemed sinologist, renowned scholar and professor, prolific author and editor, director of the Monumenta Serica Institute (MSI), Fr. Roman Malek, passed away in his native Poland on November 29, 2019. Father Malek was born on Oct. 3, 1951 in Bytów, in the northern region of Kashubia, and joined the Divine Word Missionaries (SVD) in 1969. After his study of philosophy and theology in the Seminary in Pieniężno, Poland, completed with the graduation at the Catholic University of Lublin (with additional focus on the study of religion), he was ordained as a priest in 1976 and assigned to the academic and editorial work at Monumenta Serica Institute (MSI) - an SVD establishment for Chinese studies - at Sankt Augustin (Germany). He subsequently moved to the Fu Jen Catholic University in Taiwan, where he was improving his communication skills in Chinese, as well as pursued studies of Chinese and Japanese cultures and history, followed by the study of comparative religions and Church history at the University of Bonn, Germany, where he also successfully defended his doctoral thesis in sinology on Daoist fasting rituals (1984).
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Yang, Rong, and Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing." Asian Social Science 16, no. 4 (March 31, 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.
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Dress and personal adornment of Taoism, also short for Taoist Clothing. Its refers to the type of clothing with ‘Tao’ as the core concept. Taoist clothing as a kind of religious symbolic clothing, it can be described as a typical carrier of Chinese traditional culture (especially the Han nationality), which contains Chinese traditional religion, philosophy, aesthetics and technology. By studying the history, form and cultural symbols of Taoist clothing has important significance for help us to deeply understand Chinese traditional costume culture and to discover the valuable cultural elements contained in them.
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Zamojski, Jan. "Philosophical and aesthetic aspects of the face in the context of teaching selected humanities subjects at the Poznan University of Medical Sciences." Journal of Face Aesthetics 1, no. 1 (October 10, 2018): 37–50. http://dx.doi.org/10.20883/jofa.4.
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The paper starts off from the prehistoric role of the face and the dominant significance of the question of the face in the humanities. Author will address the above questions in the context of his own teaching of such subjects as Philosophy, History of Philosophy, Aesthetics, and Philosophy of Medicine. He draws attention to the role of works of art he uses in the teaching process, e.g. the tale Beautiful Face from the book 13 Tales from the Kingdom of Lailonia by the eminent philosopher Leszek Kołakowski. As the person instrumental for the film adaptation of this book and the script writer, the author will share his experience of making use of films from the series 14 Tales from the Kingdom of Lailonia by Leszek Kołakowski, begun in the late 1990s. Contributing to the making of individual films in the TV Studio of Animated Films in Poznań were distinguished directors, outstanding actors, e.g. Zbigniew Zapasiewicz and Andrzej Seweryn and expert stage designers. Of special importance for the teaching process in the context of these films is the intersemiotic translation, related to the questions of the face. Author will moreover reference in his teaching practice ideas put forth by philosophers such as Plato, Emanuel Levinas and Jan Payne and works by such eminent artists as Tadeusz Kantor and Zbigniew Libera. Individual issues discussed in the paper will be illustrated with ample iconography related to the face, including images unpublished earlier, such as those from the films from the above series, currently under production.
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Indarti, Widya. "METODE EVALUASI KOLEKSI PERPUSTAKAAN:STUDI KASUS PEMETAAN KOLEKSI PERPUSTAKAAN SEKOLAH TINGGI PERIKANAN JAKARTA TAHUN 2017-2019." Jurnal Pari 5, no. 2 (February 26, 2020): 89. http://dx.doi.org/10.15578/jp.v5i2.8772.
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ABSTRAK:Teknik pemetaan koleksi yang digunakan di Perpustakaan Sekolah Tinggi Perikanan (STP)Jakarta melibatkan koleksi sebagai bentuk evaluasi. Metode ini terfokus pada koleksi yang disediakan dan subjek yang dibutuhkan. Sebuah survey menggunakan kuesioner telah dilakukanuntuk mengidentifikasi kekuatan dan kelemahan koleksi bidang tertentu untuk pengembangankoleksi lebih lanjut. Sepuluh Subjek tersebut, yaitu: (1) Karya Umum, (2) Subjek Filsafat danPsikologi, (3) Subjek Agama, (4) Subjek Sosial, (5) Subjek Bahasa, (6) Subjek Ilmu PengetahuanAlam dan Matematika, (7) Subjek Teknologi dan Ilmu Terapan, (8) Subjek Seni, (9) Subjek Sastra,(10) Subjek Sejarah.ABSTRACT:Collection mapping technic which used by Sekolah Tinggi Perikanan (STP) Jakarta Librarymodified library collections reffered to collection evaluation. This method focused to served subjetand needed. A Survey has done by using questionnaire to identify the strength and weakness ofcertain subject fields for future Collection Development. Ten Subjects are: (1) Generalities, (2)Philosophy and Psychology, (3) Religion, (4) Social, (5) Language, (6) Science and Mathematic,(7) Technology and Applied Sciences, (8) Art, (9) Literature, (10) History
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Karim, Baigutov, Myrzakanov Madvakas Seksembaevich, Aiman Suyuberdieva, Gulzhan Maulenberdieva, Marzhan Kudaibergenova, Lyazzat Baybolat, and Kymbat Ibrayeva. "Painting education of Kazakh mythology." Cypriot Journal of Educational Sciences 16, no. 4 (August 31, 2021): 1956–75. http://dx.doi.org/10.18844/cjes.v16i4.6064.
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Various scientific studies, interpretations, analyses, and comparisons have revealed a strong link in the origin of Kazakh mythology in contemporary Kazakh society. The main problem in this lies in the fact that existing research on mythology has always centered in fields of literature, philosophy, religion and culture, and history. Previous scholars have always overlooked the study of mythology in the field of art. It’s for this reason, that this research article centered on the mythology in the art of painting education and especially pictorial analysis of Kazakh mythology. In the article, the definition and history of Kazakh mythology are given and the studies of the researchers on mythology are mentioned. The painting educations made within the scope of the research article are inspired by the myth of "Er Tostik". The research conducted within the scope of a creative and scientific analysis shows that the works related to the formation of Kazakh mythology have an important place in the history of Kazakh painting education. Besides, important subjects of Kazakh mythology in Kazakh art history were determined and how they affected the works of the painters were examined and interpreted comparatively.
Keywords: Kazakh mythology, Kazakh painters, Er Tostik, art, painting, woodcut technique
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Barnes, Aneilya. "Virginia Burrus, Saving Shame: Martyrs, Saints, and Other Abject Subjects. (Divinations: Rereading Late Ancient Religion.) Philadelphia: University of Pennsylvania Press, 2008. Pp. xii, 195. $45." Speculum 85, no. 3 (July 2010): 652–54. http://dx.doi.org/10.1017/s0038713410001454.
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Adelstein, Richard. "BORDER CROSSINGS." Journal of the History of Economic Thought 41, no. 03 (July 24, 2019): 319–23. http://dx.doi.org/10.1017/s1053837219000166.
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I first met Bill Barber in 1975, when I came to interview for a position in economics at Wesleyan University, where Bill had taught for almost twenty years. I’d shown some interest in interdisciplinary work, so my hosts made sure my tour included the College of Social Studies, an unusually intensive undergraduate program that combined three years of close study in economics, government, history, and philosophy with a relentless regime of weekly essays and tutorial meetings. Bill had his office there, across the campus from the other economists, and taught half his courses in the college, which he’d helped to found. It was, my skeptical hosts cordially informed me, modeled on the way philosophy, politics, and economics were taught together at Oxford, and had little to do with "real" economics, the kind they did, with its high theory and, even then, its commitment to econometrics. As I soon learned, the college was the brainchild of a group of tweedy Oxonians with a mission: to teach these subjects together in a way that recognized the essential unity of the social sciences and history and, in the teaching of each, drew insights and context from all the others. This wasn’t how I’d been taught economics, or anything else. I knew nothing about Oxford, and next to nothing about history and philosophy. But in the two hours I spent that day at the College of Social Studies with Bill and his collaborators in the mission, all of them subjects of the same cordial skepticism in their own departments, I became one of them myself.
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Mukherjee, Dr Panchali. "THE STUDY OF THE DISCOURSE RELATED TO THE CODE OF ROBOETHICS FOR THE HUMAN-ROBOT INTERACTION PROFESSION IN SUJOY GHOSH’S ANUKUL." INFORMATION TECHNOLOGY IN INDUSTRY 9, no. 1 (March 1, 2021): 338–43. http://dx.doi.org/10.17762/itii.v9i1.137.
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The research paper primarily studies the idea or discourse related to the code of “Robot Ethics” or “Roboethics” which governs human-robot interaction profession and is embodied in Sujoy Ghosh’s film narrative Anukul (2017). It foregrounds the theory of “discursive formations” that propounds the formulation of knowledge from discourses that pre-exist the subject’s experiences. The paper shows that the subject is not an autonomous or unified identity but is in process as a result there is a parallel shift in the history and philosophy of science. The paper attempts to explore the evolution of the “Robot Ethics” in the context of the film. It attempts to show that science progresses in discontinuous movement from one discursive formation or paradigm to another in connection to the development in the code of “Roboethics” as projected in the film narrative. The paper shows that the scientists conduct and write up their research within the conceptual limits of particular scientific discourses which are historically situated in relation to their society and culture. It shows that discourse related to “Robot Ethics” is connected to power. The research paper shows that individuals are subjects of ideology and the ideology/ies operate by the interpellation of the subjects in the social structure. This interpellation works through the discursive formations which are materially linked with “state apparatuses” such as religion, law and education.
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Thomas, John Meurig. "Foresight, Unpredictability & Chance in Chemistry & Cognate Subjects." Daedalus 143, no. 4 (October 2014): 21–30. http://dx.doi.org/10.1162/daed_a_00302.
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In numerous branches of natural philosophy, the ways in which major, transformative advances are achieved are often cloaked in mystery, or arrived at through a fortunate concatenation of circumstances. This theme is pursued here with the aid of some examples from my own work on catalysis (the speeding up of the attainment of chemical equilibria), as well as from the work of others. The emergence of the maser (forerunner of the laser), the development of positron emission tomography, and the creation of blood-glucose sensors for use by those suffering from type 2 diabetes are among the innovations adumbrated here. In addition to describing the unpredictable nature of much scientific discovery, I also describe areas in which new chemical technology will be especially beneficial to society. I foresee that openstructure solid catalysts are likely to transform many of the ways in which chemicals, now manufactured in an environmentally harmful manner, will be produced in the future. Also outlined is the vital need to understand and exploit photocatalysts so as to harness solar energy. Finally, I touch upon the absolute value of chemistry in the quest for beauty and truth.
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Bishop, Rebecca. "Some other kind of being: Human nature and animal subjects in ape language research." Feminism & Psychology 20, no. 3 (August 2010): 350–64. http://dx.doi.org/10.1177/0959353510368119.
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When asked to describe herself, Koko the nonhuman primate replied in sign-language that she was indeed a ‘fine animal gorilla’. One of several nonhuman primates that have been undergoing language training since the 1970s, Koko’s ability to grasp the fundaments of human expression have caused both fascination and derision in popular and scientific cultures. Yet visions of the language-using ape have not been simply a phenomenon of the twentieth and twenty-first centuries. Early natural history and Enlightenment philosophy make curious reference to the possibility of communicating apes. So similar to the human and yet existing in the terrain of animality, it was believed by some that the ape held a latent capacity for perfectibility — for emerging out of the mute world of the animal into the terrain of the human. An historically liminal entity, the great ape has been cast in both scientific literature and popular culture in various ways as a ‘pre-human’, a species that may be capable of becoming, through a training in the civilized manners and language of the world, fully human. In this sense, striking similarities can be found between the representation of nonhuman primates in contemporary ape language projects and historical discourses linking human childhood with a state of animality.
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Roach, Caitlin Paige, and Daniel Joseph Slater. "To make us truly human: humanities education and corporate social responsibility." Journal of Global Responsibility 7, no. 2 (September 12, 2016): 181–95. http://dx.doi.org/10.1108/jgr-05-2016-0014.
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Purpose This paper aims to determine whether CEOs with a humanities education (e.g. English/literature, philosophy, history, languages, religion, visual arts, or performing arts) exhibit higher levels of corporate social responsibility (CSR) within their firms than those who have studied other disciplines. Design/methodology/approach This paper is an empirical examination of S&P 500 CEOs’ undergraduate education and their firms’ level of CSR as measured by Kinder, Lydenberg & Domini (KLD). Findings CEO undergraduate humanities education is associated with higher levels of CSR even after accounting for several firm- and individual level controls. In addition, the CSR dimensions of community and diversity were found to be key drivers of the association. Research limitations/implications This research is limited in understanding the micro-processes of the CEOs affected by a humanities education, as it relates to CSR. However, the results imply a values-based connection that is supported by the upper echelons theory. Practical implications CSR-minded firms may seek out humanities-educated executives. In addition, the results would suggest a need for humanities education despite the recent waning interest. Originality/value First, the findings of Manner (2010) will be confirmed using a different sample. Second, the humanities education and CSR relationship will be explored using a composite measure of CSR as opposed to analyzing its strengths and weaknesses separately (Manner, 2010), thus representing a holistic evaluation of the relationship. Third, previous research will be extended by examining the specific CSR dimensions (e.g. customers, employees) that are affected by a humanities education.
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M B, Divya. "Contemporary Concerns and Challenges in Higher Education: Some Reflection on Humanities." Shanlax International Journal of Arts, Science and Humanities 8, S1-Feb (February 6, 2021): 264–69. http://dx.doi.org/10.34293/sijash.v8is1-feb.3964.
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Education is plays a huge role in our life.Education is also considered as a very essential basic element like food, shelter and cloth.Modern welfare states through its functionaries it give more importance to provide education to peoples of the country.Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits. It should be transformed to the needs of the time and changing scenario of the world. It provides an opportunity to critically reflect upon the social, economic, cultural, moral and spiritual issues facing humanity. Especially some of the researches try to highlighted that Humanities education and research has been a critical foundation of our society for centuries. Disciplines such as history, literature, and philosophy have shaped institutions and policy debates and attracted generations of students seeking to understand more about how societies function and change. However, changing frameworks for understanding social value and the expansion of tertiary education disciplines over time have affected perceptions of the importance of the Humanities.In this background,this paper is mainly focused on the some ofissues and challenges which are affected on trend in higher education particularly in humanities disciplines.And try to emphasis on collaborative study and researches which helps to all multidisciplinary subjects in humanities.
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McSheffrey, Shannon, Eyvind C. Ronquist, and Franziska Shlosser. "Concordia University." Florilegium 20, no. 1 (January 2003): 116. http://dx.doi.org/10.3138/flor.20.034.
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At Concordia University, Montréal, matters from the period called the Middle Ages are investigated and taught through a variety of disciplines. A Concordia B.A. thus provides excellent preparation for a student interested in medieval matters. There are large and viable programs in Classical Greek and Latin and in modern languages. Engaged researchers regularly offer courses on medieval subjects within programs that give training in the disciplines of theology, religious studies, philosophy, history, political thought, literary interpretation, fine arts, and art history. These disciplines permit familiarity with the questions and discourses of research that will open out new approaches to old materials, such as we have seen with enquiries of gender theory, methods of interpretation, memorialisation, or representation. Within some disciplines, then, it is possible to pursue advanced studies, with a possible thesis option for an M.A., and with a Ph.D. in History or an individual interdisciplinary Ph.D. in Humanities.