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Sutton, C. S. "The Supervenience Solution to the Too-Many-Thinkers Problem." Philosophical Quarterly 64, no. 257 (2014): 619–39. http://dx.doi.org/10.1093/pq/pqu036.
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Fisher, Kendall A. "Saint Thomas Aquinas and the Too-Many-Thinkers Problem." Quaestiones Disputatae 10, no. 2 (2020): 106–24. http://dx.doi.org/10.5840/qd20201026.
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Toner, Patrick. "St. Thomas Aquinas on the Problem of Too Many Thinkers." Modern Schoolman 89, no. 3 (2012): 209–22. http://dx.doi.org/10.5840/schoolman2012893/414.
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Parfit, D. "We Are Not Human Beings / trans. from Engl. U. V. Dobronravova." Omsk Scientific Bulletin. Series Society. History. Modernity 5, no. 4 (2020): 82–95. http://dx.doi.org/10.25206/2542-0488-2020-5-4-82-95.
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The article presents a comparative analysis the views on the problem of personality identity by Neo-Lockeanism (Shoemaker, Parfit, Lewis) and Animalism (Olson, Snowden, Carter). A certain of main objections to the psychological criterion (the problem of too many thinkers, the too many persons problem, the thinking parts problem, etc.) are critically examined. Basic animalist intuitions are refuted by the embodied person view (McMahan)
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Pravalika, Gayatri Devi R, and Gifrina Jayaraj. "Knowledge and Awareness about Right Brain Thinkers Among Undergraduate Students A Survey." International Journal of Research in Pharmaceutical Sciences 11, SPL3 (2020): 794–801. http://dx.doi.org/10.26452/ijrps.v11ispl3.3022.
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Many dental and medical students are aware that educating our patients with accurate information is essential. They must be more innovative to provide them with the experience of a positive outcome. This new era is all about design. They have to grow with the times. Exercising the right brain, developing innovative ideas within our practices, and the ability to make great leaps of thought are the common denominators. The survey aims to study knowledge and awareness among undergraduate students about right-brain thinkers. A self-structured questionnaire comprising about 15 questions was prepared and circulated through online-based, i.e., Google forms. The results were obtained and statistically through SPSS software. Majority of them were aware that right-brain thinkers are creative and innovative. Even most of them knew that right-brain thinker could not focus on a particular thing for an extended period. The Creative age of the 21st century will highlight Creative thinkers, those who can deliver the competence of leading-edge dentistry along with the experience of patients. The too much-left brain will lead one never to leave the ground with endless execution and no magic. The awareness about right-brain thinkers and their abilities must be known and to know about their unique traits and develop knowledge.
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Ożóg, Monika. "Starość w listach św. Hieronima." Vox Patrum 56 (December 15, 2011): 327–38. http://dx.doi.org/10.31743/vp.4227.
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In late antiquity, the Christian thinkers were not too much interested in the old age from the theoretical point of view. What made the old age for the classical thinkers a fault was – for the Christians – a life purpose since it highlighted the primacy of spirit. Jerome – an excellent expert on classic literature – many times touches upon the issue of the old age in his writings; however, he writes about it in the Christian vein, not in the light of the classical criteria.
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Cook, John. "Is Davidson a Gricean?" Dialogue 48, no. 3 (2009): 557–75. http://dx.doi.org/10.1017/s0012217309990126.
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ABSTRACT: In his recent collection of essays, Language, Truth and History (2005), Donald Davidson appears to endorse a philosophy of language which gives primary importance to the notion of the speaker’s communicative intentions, a perspective on language not too dissimilar from that of Paul Grice. If that is right, then this would mark a major shift from the formal semanticist approach articulated and defended by Davidson in his Inquiries into Truth and Interpretation (1984). In this paper, I argue that although there are many similarities between these two thinkers, Davidson has not abandoned his earlier views on language
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THORNTON, JOHN K. "AFRO-CHRISTIAN SYNCRETISM IN THE KINGDOM OF KONGO." Journal of African History 54, no. 1 (2013): 53–77. http://dx.doi.org/10.1017/s0021853713000224.
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AbstractThis article examines the way in which Christianity and Kongo religion merged to produce a syncretic result. After showing that the Kongo church grew up under the supervision and direction of Kongo authorities rather than missionaries, it will track how local educational systems and linguistic transformations accommodated the differences between the two religious traditions. In Kongo, many activities associated with the traditional religion were attacked as witchcraft without assigning any part of the traditional religion to this category. It also addresses how Kongo religious thinkers sidestepped questions of the fate of the dead and the virginity of Mary when harmonizing them would be too difficult.
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Gallagher, Shaun, and Francisco J. Varela. "Redrawing the Map and Resetting the Time: Phenomenology and the Cognitive Sciences." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 93–132. http://dx.doi.org/10.1080/00455091.2003.10717596.
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In recent years there has been some hard-won but still limited agreement that phenomenology can be of central and positive importance to the cognitive sciences. This realization comes in the wake of dismissive gestures made by philosophers of mind who mistakenly associate phenomenological method with untrained psychological introspection (e.g., Dennett 1991). For very different reasons, resistance is also found on the phenomenological side of this issue. There are many thinkers well versed in the Husserlian tradition who are not willing to consider the validity of a naturalistic science of mind. For them cognitive science is too computational or too reductionistic to be seriously considered as capable of explaining experience or consciousness. In some cases, when phenomenologists have seriously engaged the project of the cognitive sciences, rather than pursing a positive rapprochement with this project, they have been satisfied in drawing critical lines that identify its limitations. On the one hand, such negative attitudes are understandable from the perspective of the Husserlian rejection of naturalism, or from strong emphasis on the transcendental current in phenomenology.
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Ester, H. "How cool is Nietzsche – an aid to remove the fear of great philosophers." Literator 32, no. 1 (2011): 145–54. http://dx.doi.org/10.4102/lit.v32i1.7.
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The German philosopher Friedrich Nietzsche (1844-1900) is far more accessible than many of his contemporaries. He has a tremendous sense of humour, plays with words and expressions,and he is not scared of attacking other philosophers like Hegel and Schopenhauer. Nietzsche’s use of figures is very significant thanks to the variations of these figures. The result of his style is a sort of inclusiveness towards the reader. Nietzsche seduces the reader to become a member of the select group of chosen thinkers. His central work “Thus spoke Zarathustra”, shows this strategy of conquering the reader or listener in a clear way. Nietzsche’s courage to ask other philosophers or “Geisteswissenschaftler” what their essence is can encourage us to ask essential questions. However, Nietzsche’s central value of life is too vague to be acceptable and caused a lot of political confusion during the previous century.
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Gurevich, A. J. "On Pierre Duhem." Science in Context 1, no. 2 (1987): 357–61. http://dx.doi.org/10.1017/s0269889700000430.
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Duhem's great contribution to the study of the history of medieval science is indisputable. His book remains an excellent source of information concerning the ideas of the epoch's thinkers about the foundations of the universe. Ariew's painstaking translation of a considerable portion of Duhem's ten-volume work deserves the deep gratitude of all those interested in medieval science. Le Systéme du monde regains its actuality. Nevertheless, to write now about a book produced by this great scholar at the beginning of the century is not an easy undertaking, and involves some risk. Too many changes have taken place in the principles of studying the history of science during the seventy-odd years since the book was written, and some notions that seemed then to be perfectly clear are not so simple and indisputable now. With profound respect for this feat of scholarship, I should like to make some observations in connection with the recent English publication of Duhem's book.
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LAMB, PETER. "Harold Laski (1893–1950): political theorist of a world in crisis." Review of International Studies 25, no. 2 (1999): 329–42. http://dx.doi.org/10.1017/s0260210599003290.
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Harold Laski was a writer who exercised enormous influence in the turbulent environment of the early to mid-twentieth century. Though normally regarded as a political theorist, Laski frequently wrote on the problems of international politics. Certainly, his work was fully engaged with world issues in the inter-war and post-war periods. Like many critical and idealist thinkers of the time, he initially hoped that the League of Nations would usher in a new, international democratic system. However his early hopes gave way to a more pessimistic (and more radical) perspective, and from the late 1920s onwards he believed that the only way of transcending the existing system of sovereign states was by moving beyond capitalism. Combining a critique of both the Westphalian system and the market which he assumed underpinned it, Laski raised major questions – relevant to his own times and to ours too. Mainly ignored since his death, it is perhaps time that the work of this unduly neglected figure should be revisited.
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Brevini, Benedetta, and Frank Pasquale. "Revisiting the Black Box Society by rethinking the political economy of big data." Big Data & Society 7, no. 2 (2020): 205395172093514. http://dx.doi.org/10.1177/2053951720935146.
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The Black Box Society was one of first scholarly accounts to propose a social theory of the use of data in constructing personal reputations, new media audiences, and financial power, by illuminating recurrent patterns of power and exploitation in the digital economy. While many corporations have a direct window into our lives through constant, ubiquitous data collection, our knowledge of their inner workings is often partial and incomplete. Closely guarded by private companies and inaccessible to most researchers or the broader public, too much algorithmic decision-making remains a black box to this day. Much has happened since 2015 that vindicates and challenges the book’s main themes. To answer many of the concerns raised in the volume in light of the most recent developments, we have brought together leading thinkers who have explored the interplay of politics, economics, and culture in domains ordered algorithmically by managers, bureaucrats, and technology workers. While the contributions are diverse, a unifying theme animates them. Each offers a sophisticated critique of the interplay between state and market forces in building or eroding the many layers of our common lives, as well as the privatization of spheres of reputation, search, and finance. Unsatisfied with narrow methodologies of economics or political science, they advance politico-economic analysis. They therefore succeed in unveiling the foundational role that the turn to big data has in organizing economic and social relations.
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Minogue, Kenneth. "Does Popper Explain Historical Explanation?" Royal Institute of Philosophy Supplement 39 (September 1995): 225–40. http://dx.doi.org/10.1017/s135824610000552x.
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It is one of Karl Popper's great distinctions that he has an intense—some would say too intense—awareness of the history of philosophy within which he works. He knows not only its patterns, but also its comedies, and sometimes he plays rhetorically against their grain. He knows, for example, that the drive to consistency tends to turn philosophy into compositions of related doctrines, each seeming to involve the others. Religious belief, for example, tends to go with idealism and free will, religious scepticism with materialism and determinism. Popper does not believe in a religion, was for long some kind of a socialist, and takes his bearings from the philosophy of science. Aha! it seems we have located him. Here is a positivist, a materialist, probably a determinist. But of course he denies he is any of these things. Again, like many modern thinkers, he wants to extend scientific method not only to the social sciences but also to history. So far so familiar, until we discover that he regards nature as no less ‘cloudy’ than human societies.
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Adorisio, Chiara. "The Debate Between Salomon Munk and Heinrich Ritter on Medieval Jewish and Arabic History of Philosophy." European Journal of Jewish Studies 6, no. 1 (2012): 169–82. http://dx.doi.org/10.1163/187247112x637605.
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Abstract In the middle of the nineteenth century, the German historian of philosophy Heinrich Ritter and the Jewish scholar and Orientalist Salomon Munk had a debate on the history of Jewish Philosophy. This debate is an example of how Salomon Munk’s work functioned to point up the reciprocal influences between Jewish, Arab and Christian Thought in the Middle Ages. Munk, who was a scholar within the Wissenschaft des Judentums, a Jewish movement that promoted the scientific study of Judaism, criticized Ritter’s History of Philosophy. In fact, Munk noticed that in his work, Ritter mentioned only a few references to Jewish thinkers like Maimonides. Ritter’s response was that Christian historians of philosophy knew too little about this subject in order to give a qualified judgment. Nevertheless, later on, in the second edition of his History of Philosophy, Ritter added many important details on Al-Gazali, Ibn-Badja and Ibn-Roschd after the reading of Munk’s articles. Ritter also shaped an entirely new paragraph on the history of Jewish philosophy in the Middle Ages using above all Munk’s seminal studies on Avicebron’s Fons Vitae.
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Zubaida, Sami. "Human Rights and Cultural Difference: Middle Eastern Perspectives." New Perspectives on Turkey 10 (1994): 1–12. http://dx.doi.org/10.1017/s0896634600000819.
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The idea of a universal doctrine of human rights is currently under attack in the name of cultural particularism and difference. Political leaders in China, Indonesia and Singapore have rejected Western expressions of concern about violations of human rights by their governments, with the argument that Western conceptions of human rights are not universal but culturally specific to the West, and the effort to impose these ideas on others is no less than arrogant cultural imperialism and interference in the affairs of sovereign states. In the Muslim world, too, we hear rejections of Western notions of human rights as culturally specific and the assertion that Islam has its own concepts of rights (which, for a believer, are universal). In this essay I shall explore some of the issues raised in this regard, with examples drawn mainly from Egypt and the Arab world, but which have obvious implications for current concerns in Turkey. I should make it clear at the outset that there is no one Islamic position on this issue, but many. In the Arab world, but more specially in Turkey, there are many Muslim thinkers and activists who have produced Muslim formulations of rights which are not different from the universal ideals.
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Rahman, Syed Mahmudur. "Hyper-Elitism in Writing Literary Criticisms: Theories and References." Advances in Language and Literary Studies 9, no. 6 (2018): 153. http://dx.doi.org/10.7575/aiac.alls.v.9n.6p.153.
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Current day literary criticisms written in world englishes often seem to be a little hard to comprehend for readers because of critics’ tendency to use too much decorative language with too many theoretical views, jargons, and references of different sorts just to stick to an assumed standard of scholarly writing. This paper, based on a generalized study though, considers that assumed standard hyper elitist, which is affecting the easy entrance of a considerable portion of literary audience into the literary realm where the popularity in the form of reader-friendliness and comprehensibility of literary criticisms are compromised, and thoughts of some creditable thinkers remain unnoticed only because those promising thoughts apparently fail to be expressed in that supposed standard of language. Keeping the purpose of literary criticisms in mind, this paper places forth a seemingly valid question whether this sophisticated way of expressing is really mandatory or not, as the word ‘standard’ itself is subjected to be modified when needed, and the postmodern approach to the literary regime really tends to unsettle the frame of any standardization and deny the distinctions between ‘high’ and ‘low’. Thus, speculated implications of the paper included that the accessibility of greater number of audience into the arena of literary criticisms might be more liberally considered by established but elitist critics, while the stress of synthesized elitism in writing criticisms might also be mitigated for neophytes among critics.
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Kopiec, Piotr Szymon. "New voices in the grassroots ecumenism: an outline of the postcocolonial theological thought." Studia Oecumenica 19 (December 23, 2019): 19–31. http://dx.doi.org/10.25167/so.1262.
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Postcolonial theology is, beside liberation theology, contextual theology and intercultural theology another theological approach which emerges on the theological margins and inspires many grassroots ecumenical organizations, when adopting the postcolonial theory to theology. Like postcolonialism, it is not an orderly and integrated system of beliefs, rather it is a broad stream of thoughts, postulates and interpretations that often has a little in common. Nevertheless there are elements which set a common denominator. They might be classified in two groups of theological claims, firstly, deconstruction of the theological tradition, secondly, liberation from the bonds of Christian imperialism. The latter is regarded by the postcolonial theology also in two perspectives: socio-political and epistemological ones. According to the postcolonial thinkers, the Church cooperated, assented and legitimised political power which down the centuries maintained the structures of oppression, exclusion and subjugation. This conviction leads the postcolonial approach to the positions close to these of liberation theology, in particular, to the principle of the „option of the poor”. Secondly, postcolonialism claims Christianity must knock down the epistemological wall of its imperialist theologies, built only and exclusively on the European philosophy and European civilization. The article presents the crucial points of postcolonialism and its theological application. It shows that on the one hand its claims are often too revolutionary and too one-sided, on the other the postulate of the epistemological change might be regarded as a proposal answering the crisis in the Western Christianity.
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Kościński, Krzysztof. "Facial attractiveness: General patterns of facial preferences." Anthropological Review 70, no. 1 (2007): 45–79. http://dx.doi.org/10.2478/v10044-008-0001-9.
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Facial attractiveness: General patterns of facial preferencesThis review covers universal patterns in facial preferences. Facial attractiveness has fascinated thinkers since antiquity, but has been the subject of intense scientific study for only the last quarter of a century. Many facial features contribute to facial attractiveness: Averageness and symmetry are preferred by males and females, probably because they signal genetic quality and developmental stability. Men prefer highly feminized female faces because they reflect high estrogen levels and low testosterone levels. This indicates that the woman is reproductively healthy. Women, on the other hand, prefer a moderate level of male facial masculinity, since facial masculinity that is too pronounced signals high level of testosterone and, thereby, a poorly developed pro-family personality. In women, facial hair is detrimental to facial attractiveness. In men, the effect is not consistent. Faces with a clear complexion are attractive to both men and women. Men prefer light and smooth skin in women. Positive facial expressions also enhance facial attractiveness. Many factors, in particular skin condition and facial proportions, affect perceived age, which is an important component of facial attractiveness. Men in particular strongly prefer youthful-looking female faces. Facial preferences enable an individual to recognize reproductively fit mates. Therefore, facial preferences are adaptive, although non-adaptive mechanisms related to general brain function also play a role.
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ul Haque, Nadeem. "Institution-Building – Lessons from History." LAHORE JOURNAL OF ECONOMICS 2, no. 1 (1997): 31–40. http://dx.doi.org/10.35536/lje.1997.v2.i1.a3.
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In the post war world, numerous attempts at all levels – multinational, bilateral and domestic – have been made to foster growth and development in the low income world so that these countries can catch up with their richer brethren from the industrial countries. Why has growth not been faster? What can be done to make these countries achieve more balanced and sustainable growth? These are important questions of the day that are preoccupying all serious positive social science and development policymaking. To a large extent, many of the answers that are being derived relate to the failure of these countries to develop key institutions. Most practitioners and thinkers are now in agreement on this issue but remain perplexed at what is required to develop these institutions. The public sector’s attempts at developing the institutions within its fold have not succeeded. The fostering of non-governmental institutions also remains fairly uneven in its results. Donor funding for institutional support too has had very limited results despite the extensive history of sectoral and institutional reform that has been supported by substantial financial and technical assistance and resources.
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Blackmore, Josiah. "Melancholy, Passionate Love, and the Coita d'Amor." PMLA/Publications of the Modern Language Association of America 124, no. 2 (2009): 640–46. http://dx.doi.org/10.1632/pmla.2009.124.2.640.
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From (Pseudo-)Aristotle's reflections on wine, poetry, and heroes in problems, book 30, to modern psychoanalytic theory and depression, melancholy has claimed the attention of artists and thinkers throughout the history of Western culture. According to Jennifer Radden's historical analysis, melancholy was “a central cultural idea, focusing, explaining, and organizing the way people saw the world and one another and framing social, medical, and epistemological norms” (vii). It takes a number of forms: for ancient Greek physicians it was a somatic malady, an overwrought contemplativeness and moroseness rooted in the body's humors; for Aristotle it was this, too, but was also a fount of artistic inspiration; for the Italian humanist Marsilio Ficino it was the source of poetic and prophetic powers, a requisite for heightened intellect. Melancholy was, in short, a principle of relation between the interior and exterior realms and as such possessed a weighty hermeneutic charge as a lens through which to experience and read the world. In recent years, scholars in literary and cultural studies have begun to explore the perspectives that melancholy offers for understanding such broad topics as the formation of literary subjectivities and cultural constructions of gender. The persistent presence of melancholy in medieval and early modern literature, following Radden's observation, advocates for its many possibilities as an interpretive tool to shape diverse literary positionalities and socioepistemological modes of being.
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Chua, Jude. "Design Without Final Goals: Getting Around Our Bounded Rationality." Artifact 3, no. 4 (2015): 2. http://dx.doi.org/10.14434/artifact.v3i4.12787.
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Herbert Simon’s theory of design welcomes those unintended consequences of one’s original design intention, with a view to integrating them as new final goals of one’s design. Seen this way, design and design education has the powerful potential to broaden human preferences and unconceal new cultures, like a kind of liberal education. The basis of such an account of design is in the recognition of our rationality’s boundedness and with that, the need to search for what we cannot too easily know – an idea for which he acknowledges a depth to James March. Indeed, March’s own writings instantiate the same insight that we need to find strategic ways of exploring and searching for ideas that we are often blind to because of our cognitive limitations. Yet Simon’s attentiveness to bounded rationality and the need for searching discovery is equally, if not more, indebted to Ludwig von Mises and F A Hayek. Hayek’s ideas critical of Cartesian constructivism and the need to appreciate institutions such as the free market which are the result of human action rather than design parallels many aspects of Simon’s theory of design without final goals. All three thinkers, Simon, March and Hayek, were painfully cognizant of the fact that human beings are not as smart as they think they are, and that we had to design strategies for outsmarting ourselves.
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Haxhiymeri, Arben. "Re-Thinking the Very Concept of Peace." European Journal of Social Sciences Education and Research 10, no. 1 (2017): 96. http://dx.doi.org/10.26417/ejser.v10i1.p96-100.
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The appreciation of Peace, the promotion of its values, and the efforts for its attainment as the only way to cope with horrifyingly destructive dimensions of the war we are facing with on a daily basis since so many long years all across the world urges nowadays to the extreme. This necessity appears to such an extent, and with such intensity, as to having been transformed more than ever in one of the most dominant catchphrases of political, social, intellectual and practical discourses of our violent times, a ubiquitous topic within universities, governments, civil societies and other non-governmental organizations and institutions. There are large pacifist movements which are facing off ever more actively against the war. There is also an ever more active engagement of many intellectuals and artists poised to face off against the hawkish and bellicose aesthetics we were facing with up to last two or three decades in most Western countries by a constructive bolstering and promotion of a peaceable and pacifistic aesthetics. By the 1970s the new discipline of peace studies, embracing the history and philosophy of peace, was well establish. Since 1980 there is even a university dedicated to Peace studies, the United Nations mandated “University for Peace”, with its main campus in Costa Rica, which is launching its programs and establishing its centers around the world. About 30 years ago will faced and will be very active well known the CPP, Concerned Philosophers for Peace is the largest, most active organization of professional philosophers in North American involved in the analysis of the causes of violence and prospects for peace. And, many philosophers and thinkers are engaged in the international peace dialog and a large number of separated initiatives that have involving a significant number and pages of essays and conferences on philosophy of war and on the Philosophy of Peace, too.
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Khan, M. A. Muqtedar. "Islam and Epistemology." American Journal of Islam and Society 16, no. 3 (1999): 81–83. http://dx.doi.org/10.35632/ajis.v16i3.2104.
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On February 27, 1999, the International Institute of Islamic Thought0 hosted a symposium titled “Islam and Epistemology.” The seminarinvited many scholars and philosophers to discuss Mehdi Ha’iri Yazdi’sbook, The Principles of Epistemology in Islamic Philosophy.‘ The mpe ofthe presentation and discussion was not limited to the contents of the book.Indeed, the book was used as 8 launching pad for discussions on issuesrelated to epistemology, Islamic sciences, Islamic philosophy, the tensionsbetween reason and nxelation, and the differences between the legalisticapproach and the philosophical approach. It also raised interesting debatesabout the similarities and differences between Westem-secular and humanist-social sciences and the theocentric discourses of Muslims.The seminar also doubled as the Second Conference of the ContemporaryIslamic Philosophers. Two doctoml students, myself from GeorgetownUniversity and Ejaz Akram from Catholic University, organized the firstconference in May 1998, at which time we called for a new discourse? Weargued that contemporary Islamic philosophy had become too engagedwith writing and rewriting the history of medieval Islamic philosophy withoutactually doing philosophy. So we invited Muslim intellectuals andphilosophers to reflect on the present and advance discourses that willenlighten and improve the present human condition. We argued thatIslamic philosophers should play the role of social critics and public intellectualsand assist in thinking of old ideas in new terms and new ideas inold terms. This seminar, in a similar vein, was designed to point the attentionof Islamic thinkers toward the need for an empowering and transformativeepistemology for contemporary Muslims?At the seminar, five speakem, each from a different backgmund, madeformal presentations. Over 35 students of Islamic philosophy came to theseminar from Virginia, Maryland, New Jersey, North Carolina, New York &and California. Each presentation sought to explore the relationship ...
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Ashton, Geoffrey. "The Puzzle of Playful Matters in Non-Dual Śaivism and Sāṃkhya: Reviving Prakṛti in the Sāṃkhya Kārikā through Goethean Organics". Religions 11, № 5 (2020): 221. http://dx.doi.org/10.3390/rel11050221.
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Abhinavagupta is widely viewed to be a cautious, perceptive, and sympathetic reader (even of his opponents), with some researchers even celebrating him as a pre-modern intellectual historian. But scholars all too often underestimate how and why Abhinava misreads many of his rivals. Abhinava’s treatment of the Sāṃkhya Kārikā (SK) illustrates this. Abhinava and Sāṃkhya alike hold to the doctrine that effects share identity with or reside within their cause (satkāryavāda). But according to Abhinava, Īśvarakṛṣṇa (and other Sāṃkhya thinkers) fails to explain how a cause (sat) can give rise to its effects (kārya, including the manifestations of effects) without ceasing to be itself, since the underlying material cause (mūlaprakṛti), e.g., a square, changes its identity from one manifestation (vyaktaprakṛti) to the next, e.g., a triangle. In place of this, Abhinava argues that only the Pratyabhijñā approach can account for satkārya and abhivyakti (manifestation). Causes and effects, Abhinava tells us, are but expressions of how divine super-consciousness (Śiva) appears to itself through the playful manifestation of a seemingly material other (Śakti). However, a closer reading of the canonical Sāṃkhya text, the Sāṃkhya Kārikā, reveals that this system originally advocated a metaphysics of living nature, not inanimate matter. From this basic yet important correction, Sāṃkhya could explain the very same playful interface between cause and manifest effect described by Abhinava, since the manifest procreativity (vyaktaprakṛti) of organic nature exhibits constancy in the midst of its self-transformations. I draw this out through a critique of the modern scientific assumptions that underlie much Sāṃkhya research, and in its place I develop an organicist reading that is informed by Goethe’s phenomenological science of life. This approach helps to resuscitate core Sāṃkhya metaphysical categories in terms of their directed and intelligent aliveness (not just their materiality). Moreover, it offers clues to why Pratyabhijñā misinterpreted the SK: (1) it gave allegiance to classical Sāṃkhya commentaries (many of which misconstrued Īśvarakṛṣṇa’s views), and (2) its organizing philosophical narrative precluded metaphysical dualism and the self-sufficient power of nature to conceal itself.
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Milojevic, Miljana. "Extended self." Theoria, Beograd 63, no. 4 (2020): 63–85. http://dx.doi.org/10.2298/theo2004063m.
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In this paper I aim to show that in the debate about the nature of the self one concept, the concept of the cognitive self, has a theoretical primacy over other conceptual alternatives because of its connection with the concept of a person in the debate about personal identity. Consequently, I will offer a defence of the hypothesis that the Extended Mind thesis implies the Extended Cognitive Self thesis if we additionally assume Parfit?s Psychological criterium of personal identity. After I consider several counterarguments to the claim that the Extended Mind implies the Extended Self, I will offer their criticism and show that they either distort the original Extended Mind thesis or introduce hardly defensible metaphysical assumptions. To one such assumption, that claims that one mind can contain another, I will pay special attention. By careful examination it will be shown that such assumption can be kept only if the relation between the mereologically connected minds is such that prevents psychological continuity between them, while it has to be abandoned if there is a psychological continuity between such minds because it would produce numerous problems such as the problem of too many thinkers, the proliferation of minds, the concept of the person would become useless, etc. Also, these considerations will lead us to the clear demarcation line between those approaches that claim the possibility of group minds and those that claim that there are extended minds. Their key difference will be in taking contrary stances towards the relation of psychological continuity when it comes to different wide minds and their biological constituents. This will be one of the main results of this paper, together with the defence of the Extended Cognitive Self thesis.
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Lowe, E. J. "Review of The Cambridge Companion to Locke's 'Essay Concerning Human Understanding' edited by Lex Newman." Locke Studies 7 (December 31, 2007): 213–22. http://dx.doi.org/10.5206/ls.2007.1074.
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 This is a very welcome addition to the currently burgeoning stock of multi-authored works on Locke’s philosophy in general, distinguished by its concentration on the Essay Concerning Human Understanding in particular. Readers will find in it a remarkably full range of themes and issues explored by some leading Locke scholars. According to the book’s cover, it is ‘pitched to advanced undergraduates and graduate students’. Some of the chapters would certainly be suitable items for undergraduate reading lists, but others are probably rather too demanding and will appeal mainly to other Locke scholars. All of the essays are new compositions and many of them present interesting new interpretations of Locke’s views. Locke’s works, and the Essay in particular, are fertile ground for such interpretive exercises—not because he wrote at all obscurely, but because his views, and preferred manner of expressing them, underwent continual change and development over the course of successive rewritings, partly as a result of his own critical reflection on them and partly in response to his engagement with other thinkers, in both correspondence and conversation. There is perhaps too much effort by some of his modern commentators to present definitive and consistent interpretations of Locke’s positions on various matters, almost as though to concede that Locke might often have been unsettled and conflicted in his opinions would be impugning his ability or importance as a philosopher—when in fact it is only lesser philosophers who resolutely stick to their guns in their dealings with the deepest questions of philosophy. Part of the excitement of reading Locke’s own words lies in sensing his continual struggle with the problems that he discusses—a struggle that is a testament to his intellectual honesty and open-mindedness. Sometimes, when reading the close dissections of his work by modern commentators, with their frequent cross-references and carefully selected quotations, one suspects that Locke himself, were he to be presented with their lengthy musings and minute analyses, would throw up his hands in either despair or irritation at exercises that he might deem excessively scholastic in their nicety and refinement. I do not mean to reproach any of the contributors to the present volume in this regard, all of whose essays inspire one to return to the Essay itself with renewed curiosity and sometimes with unsettling doubts about one’s own previous understanding of it.
 
 
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McFarlane, I. D. "Religious Verse in French Neo-Latin Poetry until the Death of Francis I And Marguerite of Navarre." Studies in Church History. Subsidia 8 (1991): 171–86. http://dx.doi.org/10.1017/s0143045900001630.
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Religious poetry inevitably echoes the traditions and trends that are evident in the period. At first there are authors who followed paths that persisted well after the beginning of the sixteenth century, but pre-Reformation and Reformation attitudes were bound to mirror themselves among the writers, both in the vernacular and neo-Latin poetry. The ideas of the Reformation affect the neo-Latin poets especially during the 1530s, but they form, as it were, a bulge in the main current, modifying form and themes, but by the end of the period, conservative attitudes have re-established themselves. Neo-Latin may have benefited from the circumstances: Latin has some resonance beyond the frontiers as well as at home, and Protestant thinkers were not as hostile to the classics as may be assumed. There was perhaps a tendency—I will not say more—for censorship to be more lenient to a language that was not accessible to the menu peuple; and humanism, often associated with the new religious ideas, was open at an early stage to neo-classical and classical fashions. It is well known that the ‘lyric’ Horace, not popular at the closing of the Middle Ages, came first through the neo-Latin poets rather than through the Pléiade and its precursors. Horace was not unfamiliar to authors, even in the 1510s, though it was during the 1530s that his lyric poetry was familiar to poets, many of whom came to see what his metres could do for the psalm paraphrasts. In the 1520s or early 1530s, when the Sorbonne’s influence was mitigated, if not entirely reduced, this coincided with the growing interest in Erasmus and the themes he popularized. Regional centres acquired more vigour than Paris; in any case, pedagogic movement fostered the exchange of ideas. This does not mean a general trend towards Reformation in all neo-Latin circles; it is too simple to divide persons and attitudes by locations: many places had conservative attitudes and advanced views. Some Protestants fled to Geneva and beyond; here and there, authors did not publish all they had written in their lifetime; some were floaters whose thinking was affected by the passage of time or circumstance; for a few, discretion was the better part of valour, and one cannot trust literally what was said at any particular moment. And documents and printings suffered from the ravages of time and fortune.
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Kharkhula, Yaroslav. "THE CONCEPT OF SOCIAL EDUCATION ACCORDING TO JOSÉ ORTEGA Y GASSET AND ITS CONTEMPORARY REFERENCES." Osvitolohiya, no. 9 (2020): 13–20. http://dx.doi.org/10.28925/2226-3012.2020.9.2.
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The article is dedicated to the figure of Jose Ortega y Gasset, a twentieth-century thinker who founded a new school of philosophy and gathered many students around him. The Spanish thinker made teaching and pedagogy his profession and vocation. As a result, Jose Ortega y Gasset was able to gain fame as a «citizen educator» or «political educator». The aim of this article is to analyze the pedagogical aspects of José Ortega y Gasset’s social theory. The philosophical assumptions of this author, his concept of global reality, largely define his pedagogy. Ortega y Gasset’s philosophy is a philosophy that focuses more than on metaphysics on the problems of social circumstances. The author focuses on the main areas of his research, which define the thinker as a representative of liberalism with a clear social character. However, his concept of the elite was often interpreted as elitist, close to conservative attitudes, which was the result of too simplistic interpretation of the concepts of «mass» and «elite» in the reasoning of the Spanish philosopher. The article begins with an analysis of selected aspects of Ortega y Gasset’s biography, paying particular attention to pedagogical references in order to better show the evolution of his views and to better understand to what extent different situations of «everyday life» influenced the concepts created by the author. This analysis of his biography focuses on the period whose cut-off date is 1914. After this contextualization, the assumptions of the concepts developed by the Spanish thinker in this phase of his work will be analyzed, emphasizing the pedagogical elements present in it. This stage of the Spanish thinker’s philosophy is often referred to in the literature as the period of «social pedagogy».
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Gilmore, Dehn. "“THESE VERBAL PUZZLES”: WILKIE COLLINS, NEWSPAPER ENIGMAS, AND THE VICTORIAN READER AS SOLVER." Victorian Literature and Culture 44, no. 2 (2016): 297–314. http://dx.doi.org/10.1017/s1060150315000637.
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In 1861, in a reviewof Wilkie Collins'sThe Woman in White, a critic for theSpectatorcomplained that, “We are threatened with a new variety of the sensation novel … the whole interest of which consists in the gradual unraveling of some carefully prepared enigma” (“The Enigma Novel” 20). He was hardly the only reviewer to use a vocabulary of “puzzlement” or “enigma” when discussing Collins's work. Whether we look to an earlier review ofThe Woman in Whiteto find Collins faulted as “not a great novelist … the fascination which he exercises … [is] that he is a good constructor. Each of his stories is a puzzle, the key to which is not handed to us till the third volume” (Rev. ofThe Woman in White249) – or whether we turn to a critic ofThe Moonstone, who found Collins and his latest production “[un]worthy”: “We are no especial admirers of the department of art to which he has devoted himself, any more than we are of double acrostics or anagrams, or any of the many kinds of puzzles on which it pleases some minds to exercise their ingenuity” (Page, ed. 171–72) – we come up against the fact that Collins's novels, and especially his sensation novels, were sometimes known as “enigma novels” in the Victorian period. We can see too that this was not necessarily intended as a complimentary label. Indeed, though our own contemporary tendency has been to employ this particular moniker in a more neutral, descriptive register – to denote simply some fictions' reliance on mystery – we quickly find that Victorian reviewers were not so dispassionate in their usage. Instead, tracking names like “conundrum novel” or “enigma novel,” and terms like “puzzle,” “enigma,” and even “anagram,” shows that Collins's critics often used such phrases to index some of the same kinds of problems or concerns they more familiarly described with a rhetoric of “sensation.” A short survey suggests that their language of “puzzles” and “enigmas,” like their language of shocks and nerves, expressed disappointment at Collins's tendency to create anticlimaxes (the novel fizzles when the “puzzle” is solved); his emphasis on plot – or “carefully prepared enigma[s]” – over character; and his potential to render readers amoral and passive – patient attendants of solutions (“the key to which is not handed to us”) – rather than creatively engaged thinkers or moral questers. A simple nickname would seem to be a damning label indeed, on fuller survey.
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Willings, David. "The Gifted at University." Gifted Education International 3, no. 1 (1985): 24–31. http://dx.doi.org/10.1177/026142948500300105.
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Part I This article examines possible reasons why some teachers and parents feel threatened by gifted children and why some exceptional pupils deliberately under-achieve. There is discussion of the meaning of Creativity in the terms of the defensive, productive, adaptive, elaborative and developmental thinker together with exploration of possible concomitant problems. Part II Too frequently university students are forced to suppress their desire to explore creatively because of the pressure to acquire suitable grades within a set syllabus which too frequently stresses the absorption of factual knowledge rather than the exploration of ideas. Many of the most creative students form the main body of university “drop outs”.
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Siebel, Mark. "A Puzzle About Concept Possession." Grazer Philosophische Studien 68, no. 1 (2005): 1–22. http://dx.doi.org/10.1163/18756735-068001001.
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To have a propositional attitude, a thinker must possess the concepts included in its content. Surprisingly, this rather trivial principle refl ects badly on many theories of concept possession because, in its light, they seem to require too much. To solve this problem, I point out an ambiguity in attributions of the form ' possesses the concept ofs'. There is an undemanding sense which is involved in the given principle, whereas the theoretical claims concern a stronger sense which can be brought out by formulations such as ' has an adequate conception ofs' or ' knows whats are'.
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Schwarzschild, Henry. "Reflections on Capital Punishment." Israel Law Review 25, no. 3-4 (1991): 505–11. http://dx.doi.org/10.1017/s002122370001058x.
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I, too, want to express my gratitude to Mishkenot Sha'ananim and to Ms. Karin Moses for their organization of this Conference and for their accommodating hospitality, and to Prof. Igor Primoratz of the Hebrew University for his thoughtful invitation to me to participate and for his almost inexhaustible patience in waiting for my paper.I should mention also the pleasure of being with so many distinguished scholars from Israel, Europe and America, some of them old comrades (or antagonists) in the work for social justice, all of them, I fear, the intellectual betters of someone who, like myself, is (as it were) a professional activist rather than a systematic thinker. I am honoured to be in their company.
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Malabou, Catherine. "The Future of Hegel: Plasticity, Temporality, Dialectic." Hypatia 15, no. 4 (2000): 196–220. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00362.x.
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At the center of Catherine's Malabou's study of Hegel is a defense of Hegel's relation to time and the future. While many readers, following Kojève, have taken Hegel to be announcing the end of history, Malabou finds a more supple impulse, open to the new, the unexpected. She takes as her guiding thread the concept of “plasticity,” and shows how Hegel's dialectic—introducing the sculptor's art into philosophy—is motivated by the desire for transformation. Malabou is a canny and faithful reader, and allows her classic “maître” to speak, if not against his own grain, at least against a tradition too attached to closure and system. Malabou's Hegel is a “plastic” thinker, not a nostalgic metaphysician.
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Allsup, Randall Everett. "Music education and human flourishing: a meditation on democratic origins." British Journal of Music Education 29, no. 2 (2012): 171–79. http://dx.doi.org/10.1017/s0265051712000034.
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This philosophical essay is a meditation on the multiple and contested meanings of the concept of democracy with the aim of redirecting dominant discourses in music education practices and building new capacities for democracy's practical use in music classrooms. Inspired by philosopher John Dewey's travels to China, and his influence on major Chinese thinkers like Hu Shih and Tao Xingzhi, the author plays with the etymological origins of the term ‘democracy’, finding limited value in its Greek origins, but inspiration in the many ways of referring to democracy in Chinese [Minzhu: 民 主 / Pingmin: 平 民 / Shumin: 庶 民 / Minben: 民 本] each of which has the potential to direct and enlarge contemporary instructional practices in formal music education settings.
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Hiley, B. J. "David Joseph Bohm. 20 December 1917—27 October 1992." Biographical Memoirs of Fellows of the Royal Society 43 (January 1997): 107–31. http://dx.doi.org/10.1098/rsbm.1997.0007.
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On Tuesday 27 October 1992 David Bohm died of a heart attack while returning home from College, where we had been discussing the final details of our book The Undivided Universe (90).* We had been colleagues since joining Birkbeck College over 30 years ago and we spent many hours discussing a wide range of topics and writing many papers together. I will never forget those exciting and stimulating meetings. He would never spend any time on ordinary conversation, but he would immediately pick up on what we had been discussing the previous day and there would be no let–up in the discussion that followed until it was time to lecture or to go home. It was exhausting but it was exhilarating. What follows is an account of a radical independent thinker who made important contributions to physics yet had the courage to challenge the orthodoxy long before people realized there was a real problem. I hope that my personal involvment in his later work does not cloud the objectivity of this Memoir too much.
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Burns, Timothy W. "Nicias in Thucydides and Aristophanes Part I: Nicias and Divine Justice in Thucydides." Polis: The Journal for Ancient Greek Political Thought 29, no. 2 (2012): 217–33. http://dx.doi.org/10.1163/20512996-90000204.
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Thucydides and Aristophanes, austere historian and ribald comic playwright, lived in an Athens that had, since Themistocles, been moving from a regime of ancestral piety towards a secular empire. Thucydides suggests an agreement between his understanding and that of the pious Nicias — over and against this move. Aristophanes too is a vigorous proponent of peace, and the conclusions of many of his plays appear to suggest or encourage a conservative disposition towards ancestral piety or the rule of ancestral, divine law.While these first impressions are not entirely misleading, a careful examination of the two thinkers’works, with attention to Nicias and the question of the gods, suggests a more complicated and revealing picture. Neither thinker is in agreement with Nicias, who proves to be representative of a fundamental human delusion. Each, however, sees that delusion as inescapable for political life, and so makes his appeal to more serious readers inconspicuously.
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Burns, Timothy W. "Nicias in Thucydides and Aristophanes Part II: Nicias and Divine Justice in Aristophanes." Polis: The Journal for Ancient Greek Political Thought 30, no. 1 (2013): 49–72. http://dx.doi.org/10.1163/20512996-90000517.
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Thucydides and Aristophanes, austere historian and ribald comic playwright, lived in an Athens that had, since Themistocles, been moving from a regime of ancestral piety towards a secular empire. Thucydides suggests an agreement between his understanding and that of the pious Nicias — over and against this move. Aristophanes too is a vigorous proponent of peace, and the conclusions of many of his plays appear to suggest or encourage a conservative disposition towards ancestral piety or the rule of ancestral, divine law.While these first impressions are not entirely misleading, a careful examination of the two thinkers’works, with attention to Nicias and the question of the gods, suggests a more complicated and revealing picture. Neither thinker is in agreement with Nicias, who proves to be representative of a fundamental human delusion. Each, however, sees that delusion as inescapable for political life, and so makes his appeal to more serious readers inconspicuously.
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Freivert, Liudmila. "Interrelations between people and space-thing environment – erotism and buttle – in Petronius Arbiter’s “Satyricon”." Scientific and analytical journal Burganov House. The space of culture 16, no. 4 (2020): 92–100. http://dx.doi.org/10.36340/2071-6818-2020-16-4-92-100.
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This article is the investigation of interrelations between people and things in Petronius’s “Satyricon”. There is erotic component, “libido”, not only for people, but in interaction between people and things – furniture, utensil and other. Petronius interests only mobile things and drama, events with their participation. Many things in Petronius’s text are dedicated to manipulations. People and things exist in cramped living space, when it happened traumas and breakages. Many details are elements characterizing biography and psychology of persons. Numerous pages of the novel are devoted important themes of Ancient Rom culture: a body and its surface, truth and lie, appearance and essence. The thoughts by Russian thinker Vyacheslav Ivanov about mask and “drama of transfigurations” are truthful not for only Hellas, but for Ancient Rom and Petronius’s text too. The novel is the authentic source about “space-things environment” in Ancient Rom of Nero’s epoch. It is full of postmodernist anticipations with erotism and irony. Body of person feels different sensations. This material Eros is not accompaniment, but it is the major, important part of this text and its structure. So, Rom literature is more earthbound. Mythological frame is manifested less clearly, then in Hellas, but Dionysian is its important component, and Petronius is the shining example. This unique situation in Ancient epoch shall not be repeated later.
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Farida, Umma. "PEMIKIRAN DAN KONTRIBUSI MUḤAMMAD MUṢṬAFĀ AL-A‘ẒAMĪ DALAM STUDI HADIS". Jurnal THEOLOGIA 24, № 1 (2016): 201–30. http://dx.doi.org/10.21580/teo.2013.24.1.321.
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Abstract: It is interesting to study al-A‘ẓamī’s effort in proving the authenticity of hadiths scientifically through the thoughts in his works and his contribution in the study of hadith. Therefore, this study aimed to examine further al-A‘ẓamī’s thoughts and contributions given in the study of hadith, as well as the defense of the critique of the islamicist and muslim thinkers. This study was a research library with a qualitative approach, whereas the method of data collection used was the method of documentation, then the data was analyzed descriptively and critically. The results of this study found that the contributions made by al-A‘ẓamī in the study of hadith are: (1) to show the evidence that the writing of hadith had been made since the time of the Prophet. It was proven by the existence of at least 52 friends who had the documentation of the hadith texts, as well as to clarify and add at least 21 names of friends who had been the secretaries of the Prophet of Allah and had never been revealed by the previous hadith scholar. (2) to describe the 20 arguments showing that the term samā‘ and taḥdīṡ that were not only used for verbal delivery but also for dictating, receiving, and teaching the hadith in written medium. (3) to proove the validity of the isnād through his study of three hadith narrated by hundreds of people in many different areas, (4) to strengthen and develop the ideas of the muḥaddiṡīn through systematic steps to test the hadith critique, including research on the character of the narrators, cross comparison or mu‘āraḍah, and critique of reason. Abstrak: Studi ini bertujuan untuk membuktikan pemikiran dan kontribusi al-A‘ẓamī dalam studi hadis, serta pertahanan dari kritik yang berasal dari Islamis dan pemikir Muslim. Studi juga merupakan riset kepustakaan dengan pendekatan kualitatif, sedangkan metode koleksi data yang digunakan adalah metode dokumentasi, selanjutnya data tersebut dianalisis secara deskriptip dan kritis. Hasil dari studi ini menemukan bahwa kontribusi yang dilakukan oleh al-A‘ẓami dalam studi hadis adalah: (1) untuk menunjukkan bukti bahwa penulisan hadis dilakukan sejak masa Nabi. Hal ini dibuktikan dengan keberadaan sedikitnya 52 sahabat yang mempunyai dokumentasi teks-teks hadis, dan juga untuk mengklarifikasi dan menambahkan sedikitnya 21 nama yang menjadi sekretaris Nabi Allah dan tidak pernah dimunculkan oleh para ulama hadis sebelumnya. (2) untuk menggambarkan 20 argumen yang menunjukkan bahwa istilah samā‘ dan taḥdīṡ tidak hanya digunakan untuk penyampaian verbal tetapi juga untuk mendiktekan, menerima, dan mengajarkan hadis dalam medium tertulis.(3) untuk membuktikan validitas isnād melalui studinya dari tiga hadis yang dinarasikan oleh ratusan orang dalam banyak wilayah yang berbeda. (4) untuk memperkuat dan mengembangkan ide-ide muḥaddiṡīn melalui langkah-langkah sistematis untuk menguji kritik hadis, mencakup penelitian tentang karakter para perawi, perbandingan silang atau mu‘āraḍah, dan kritik nalar. Kata-kata Kunci: Contributions, al-A‘Ẓamī, ḥadīṡ, Islamicist, dan samā‘.
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Wight, Colin. "State agency: social action without human activity?" Review of International Studies 30, no. 2 (2004): 269–80. http://dx.doi.org/10.1017/s0260210504006060.
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What are we to make of the state? According to Hegel, it was the ‘Divine Idea on Earth’. For Hobbes it was an ‘Artificiall Man’. Nietzsche declared it the ‘coldest of all cold monsters’. And for Alexander Wendt it is a ‘person’. Wendt is absolutely serious about this; it is not that the state ‘is like’ a person; it literally is a person; ‘states are people too’. Wendt's literalist take on the state marks a watershed within that broad category of scholars committed to a scientific International Relations. Previous generations of scientifically orientated IR scholars, many of a positivist persuasion, have been happy to personify the state only insofar as this is understood as an instrumental device aimed at facilitating explanation. Talk of a state acting was admissible only as long as it was understood that this implied no ontological commitment to the state possessing any of the properties assigned to it. It may seem ‘as if’ the state acted; it may even seem ‘as if’ states existed. But as David Easton knew only too well, the state was only a ‘ghost in the machine’. A necessary ghost, of course, but a spectral apparition nonetheless. Wendt, whatever one thinks of his treatment of the state, has at least reopened the question of state ontology and state agency.
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Hastie, Amelie. "The Vulnerable Spectator." Film Quarterly 71, no. 1 (2017): 65–72. http://dx.doi.org/10.1525/fq.2017.71.1.65.
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Adapted from the Lissa Evans novel Their Finest Hour and a Half, Their Finest (Lone Scherfig, 2016) is a fictional film based loosely on historical figures and circumstances, as it tells the story of the production of a feature film by the UK Ministry of Information (MOI) in 1940. What, Their Finest quietly asks, is real? What is fake? And what does it matter, if you are at the movies? Joy is real. Tears are real. And other things, too: the tea I sip, the arm of my companion next to me, the chattering women in the row below, the sighing man who has come to the movies alone. The light is real. The darkness, too. Hastie thinks through the implications of a female author of the original monograph, the female director of the current film, and the fictional composite female character Catrin Cole, the screenwriter in the film. The whole of Catrin Cole did and didn't exist before Their Finest. “Catrin Cole” is not a historical figure, hidden or otherwise. She is a composite of fact and fiction, the pieces stitched together to make a whole person. As asserted by producer Stephen Woolley, who initiated the project, Their Finest drew upon the lives of many women writers for the Film Division of the MOI, particularly that of Diana Morgan, the one woman in the Ealing Studios writers’ room.
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Noreen, Maryam, and Dr Abzahir Khan. "A Critical Study of Maulana Shams Naved Usmani’s Rare Thoughts and Writings about Hinduism." Fahm-i-Islam 2, no. 2 (2019): 25–43. http://dx.doi.org/10.37605/fahm-i-islam.2.2.3.
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Acharya[i] Maulana Shams Naved Usmani’s was an important thinker (mufakkir) and researcher of his times. He had extensive knowledge regarding Hindusim. He was a passionate advocate of Hindu-Muslim inter-faith dialogue, spawning a new trend in India Muslim literary and activist circles. Maulana chartered a new course in Islamic literature in India, seeking to combine a commitment to inter-faith dialogue with what seems to have been his principal mission, that of Da’wah, or inviting others to Islam. Muslim understanding for the first time has highlighted an aspect regarding Hinduism where hindu sacred books are read in contrast with quran and hadith and scattered facts about Islam are collected and presented to manifest the true picture of Islam. Though in the past too, there existed to some extent the proof in Hindu sacred texts regarding the truth of Islam, this trend increased after Maulana’s work in this context. He explained the meaning and interpretation of many important Hindu views in the light if Islam. For this purpose, he also used translated texts, and sayings of sufis besides Quran and hadith. So, this study is an attempt to present Usmani’s views on understanding Hinduism and critically analyze his views in this regard.
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Claeys, Gregory. "Industrialism and Hedonism in Orwell's Literary and Political Development." Albion 18, no. 2 (1986): 219–45. http://dx.doi.org/10.2307/4050315.
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Since his death Orwell's reputation has derived largely from the anti-totalitarian emphasis in his later writings, even if it is now widely agreed that Nineteen Eighty-Four in particular does not represent any sudden shift towards pessimism in Orwell's thought. This article argues that Orwell's understanding and critique of twentieth century developments was much wider than many of his readers still presume. Instead of being read only as an anti-totalitarian theorist, Orwell must instead by seen as a critic of modernity, of modern industrial civilization (in both its capitalist and socialist forms) and its hedonistic culture. Orwell's critique of hedonism and conception of its relationship to industrialism is probably the single most important area of his thought not to have received adequate treatment by scholars and critics. To appreciate its significance is thus to establish him as a more sophisticated social and political thinker than he is usually assumed to have been, as well as to show that too narrow a political reading of his work obscures essential features in its development. Orwell does, of course, oppose political tyranny even in his early works, but he also identified the characteristics of what he regarded as a distinctively novel and modern form of civilization, which underlay and to some extent provided the cultural and psychological bases for the emergence of new, totalitarian forms of tyranny.
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St-Jean, Etienne, and François Labelle. "Wanting to change the world, is it too much of a good thing? How sustainable orientation shapes entrepreneurial behaviour." International Journal of Entrepreneurial Behavior & Research 24, no. 6 (2018): 1075–86. http://dx.doi.org/10.1108/ijebr-03-2018-0130.
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PurposeWhen pursuing a sustainable orientation (SO), entrepreneurs can resolve environmental and social problems and act as change agents by pursuing opportunities related to market failures. While many studies focus on entrepreneurial intention, very few try to explain entrepreneurial behaviour. The purpose of this paper is to highlight the circumstances under which people could be led to become sustainable entrepreneurs. It examines the effect of SO, as well as the entrepreneurial motivation to change society as key drivers of entrepreneurial behaviour.Design/methodology/approachThe hypotheses were tested in three waves (six-month interval) on a sample of 197 university students that are neither entrepreneurs, nor involved in any entrepreneurial processes. The authors measured entrepreneurial behaviour as a dependent variable and used subjective norms towards entrepreneurship, entrepreneurial self-efficacy, entrepreneurial attitude as well as entrepreneurial motivation and SO as independent variables.FindingsContrary to the expectations, sustainability orientation has a negative impact on entrepreneurial action. However, individuals who think that entrepreneurship can change society (instrumentality) exhibit higher entrepreneurial action. Furthermore, this belief positively moderates the negative impact of SO on entrepreneurial action. In other words, if someone thinks that entrepreneurship can change the world, not only he/she is more inclined to engage in entrepreneurial actions but their values of SO will not decrease their entrepreneurial action.Research limitations/implicationsA longer timeframe of longitudinal research is needed to overcome the limitation regarding the assessment of entrepreneurial action.Practical implicationsAs a practical implication, educators who want to engage their institution as an engine of change towards sustainable development could highlight cases of sustainable businesses where profits, environmental and social issues were not neglected to improve the perceived feasibility and thus, entrepreneurial action.Originality/valueResults demonstrate the negative effect of SO on entrepreneurship as a career choice, but not for those who believe that they can change society through this mean. This research highlights the relevance of Socio Cognitive Career Theory in the field of entrepreneurship, especially the neglected effect of outcome expectations on entrepreneurship as a career choice.
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Vania, Abigail, and Hanni Yolina. "Analysis Inventory Cost Jona Shop with EOQ Model." Engineering, MAthematics and Computer Science (EMACS) Journal 3, no. 1 (2021): 21–25. http://dx.doi.org/10.21512/emacsjournal.v3i1.6847.
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Jona Shop is located in Indonesia, Jakarta is currently having a problem. The problem is the shop’s owner thinks that the inventory costs are too big especially for a powdered drink which brand is “Nutrisari”. The author finishes an EOQ (Economic Order Quantity) model for minimize the inventory cost. EOQ model is an old model but a valid model which still used now. Even EOQ model is an old model, many researchers used EOQ model to minimize inventory cost until 50% or more than 50%. But the EOQ model has some assumptions and Jona Shop fulfilled all the assumptions in the EOQ model. The assumptions of EOQ model are demand is known and constant, the lead time is constant and known, only one product can be estimated, every order is accepted in one-time delivery and can be used right away, there is no backorder because run out stock, no discount, and the holding cost per year and the ordering cost per year are constant. The result of the EOQ model can save up to almost 90%.
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Laakso, Maria. "Liikaviisas lyö rahoiksi." AVAIN - Kirjallisuudentutkimuksen aikakauslehti, no. 4 (December 31, 2016): 23–38. http://dx.doi.org/10.30665/av.66177.
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Comedic Techniques and the Finnish Tradition of Folklife Description in Pauli Kohelo’s Novels Ohessa tilinumeroni and Kassan kautta
 The history of Finnish literature includes a rich and vivid tradition of folklife description. A signi cant amount of this tradition is humorous by nature. Especially funny is the common character of a thinker whose thoughts are comically folksy and vernacular. In this article, I read two contemporary Finnish novels, Pauli Kohelo’s Ohessa tilinumeroni (“Attached Please Find my Bank Account Number”, 2008) and Kassan kautta (“Through the Checkout”, 2014) as continuators of the Finnish description of folklife. According to my analysis the protagonist and the narrator of these novels, Pauli Kohelo, is a similar kind of character than the protagonists in Maiju Lassila’s Liika Viisas (“Too Wise”, 1915) and Veikko Huovinen’s Havukka-ahon ajattelija (“The inker of Havukka-aho”, 1952; none of these novels are translated into English).
 In this article, I use the incongruence theory of humor in order to analyze the comedic techniques used in Kohelo’s novels as well as in previous Finnish descriptions of folklife. My hyphothesis is that Kohelo’s novels represent a postmodern variant of the old tradition. They share many important features with the previous works, especially when it comes to scale, hyperbole and degradation as comedic techniques. en again, especially the meta ctive play with the genre of autofiction and the unreliable narrator distinguish these novels from the older tradition.
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Bäckström, Per. "One Earth, Four or Five Words. The Peripheral Concept of “Avant-Garde”." Nordlit 11, no. 1 (2007): 21. http://dx.doi.org/10.7557/13.1674.
Full textAbstract:
Metaphors grow old, turn into dead metaphors, and finally become clichés. This succession seems to be inevitable - but on the other hand, poets have the power to return old clichés into words with a precise meaning. Accordingly, academic writers, too, need to carry out a similar operation with notions that are worn out by frequent use in everyday language. One metaphor that has been hollowed out in such a way, through lax use by journalists and literary historians, is the concept of "avant-garde". In this article, I shall try to shed some new light upon this notion, with the purpose of showing its different national use and heterogeneity of meaning. This pluralism is overlooked today because of the hegemony of English in academic studies, which leads one to believe that a consensus exists in the use of the term "avant-garde", since so many academics write their articles and books in this language. The current analysis is directed towards theoreticians' ways of dealing with the notion in question, by which I meaneverybody who writes or thinks about the notion of "avant-garde". This article is an attempt to recuperate the term to stringent use and gain a deeper insight into the aesthetic movements of modernity and late modernity. I hope to show that, despite the fact that many writers believe that there exists only one recognition of the notion of "avant-garde", the understanding of the Anglo-American "centre" is actually as peripheral as that of other countries - which are normally regarded as peripheries.
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Amerian, Majid, Moussa Ahmadian, and Leyli Jorfi. "Shifts of Time in James Joyce’s A Portrait of the Artist as a Young Man: A Narratological Perspective." Theory and Practice in Language Studies 6, no. 5 (2016): 1033. http://dx.doi.org/10.17507/tpls.0605.18.
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One of the main issues in narratology is the concept of time. The centrality of time is echoed in Ricouer’s (1984) debates when he says narratives are one of the many ways by which time can be actualized. The present study is to investigate the concept of time as well as the shifts of time in A Portrait of the Artist as a Young Man (A Portrait) in the light of Genette’s (1980) model. Being a modern novel, A Portrait travels through the experiences of its narrator utilizing the stream of consciousness technique. Time takes the reader back and forth immersing him/her in the narrator’s experience. It becomes frozen in some parts while expands in other parts, by detailed descriptions of a moment of its narrator’s feelings, thoughts, and experience. For all these, the present study will focus on this novel from the point of view of time and temporal shifts. The article tries to show the instances as well as the quality of time shifts. For this, Genette’s model of time is considered: the three techniques of order (analepsis and prolepsis), duration (pause, scene, ellipsis, summary, and stretch), and frequency (singulative, repetitive, and iterative). The results demonstrate that all the components of Genette’s model have been shifted. The most time shift instances in each category were: analepsis (37 times), pause (118 times), iterative frequency (53 times). This shows the predominant use of pause in this novel which is a novel of stream of consciousness, too. Pause is mainly hired for describing the protagonist’s (Stephen) state of mind and what he thinks.
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P Subbe, Christian. "Who is allowed to read and write?" Acute Medicine Journal 19, no. 3 (2020): 116–17. http://dx.doi.org/10.52964/amja.0813.
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What makes us human? In 2015 Jeremy Vine asked this question to a selection of leading British thinkers and writers. The answers were as diverse as the people he interviewed. While you might have your own views about the complexity of being human I would suggest that being able to articulate thoughts and communicate them to others might be one of the characteristics that distinguishes us from other life forms. And if we think more about the achievements of human culture then being able to communicate thoughts in writing and reading other people’s thoughts is one of the unique abilities that humanity has acquired during its evolution: Young humans spend extensive time to learn how to read and write. They write on paper, they read books and they do the same on computers. They become adults. They read and write most days: they e-mail their telephone company, file online forms to the tax office and or write romantic notes to their partner. Then they get older and become unwell and enter large modern building full of the most state-of-the-art technology. But here, in hospitals, none of them are allowed to read or write. They are being asked questions by someone who is often younger and in a rush. That person usually speaks a different language called jargon and try their best to translate their jargon to normal language.1 Patients are not allowed to write their own records and access to read the records is cumbersome. And if this is how we structure communication in our clinical practice then why are we surprised about the hierarchical relationship between patients and healthcare professionals and the high rate of error due to miscommunication? There might be good reasons for the way we document in healthcare: historically only the educated few like doctors were able to read and write and therefore the way to record patient histories had to be by those who were educated to do so. Additionally professions have always defined themselves by their own professional language and jargon that allows their members to describe matters precisely and at the same time create a sense of identity. Things have however changed in the last 100 years and a large proportion of our patients is able to read and write and might be perfectly capable to document their own information (and subsequently read all information that relates to them). The paper from Renggli et al in this issue of Acute Medicine explores the feasibility of documentation by patients on admission to hospital in Switzerland by using a web-based platform: at least half of the patients who were admitted with an emergency to hospital could document important parts their own medical history. The study demonstrated that documentation by patients added additional new information over and beyond of that collected by doctors and improved completeness of records, especially for the increasingly important social history. The paper has three important implications: Good information needs time: Patients can add more information if given the questions and their own time – rushing through an unprepared face-to-face consultation is unlikely to bring out the most relevant information in a reliable fashion. Sharing with patients might improve work-efficiency. Up to 25% of the time of doctors and nurses working in hospitals is taken up by documentation2,3: at a time when so many employed in healthcare are overworked and burnt out it would be reckless not to consider changes in information flow through the lens of work-load and efficiency. Quality care needs joint ownership with patients: Patients participation in the co-design and delivery of new services and shared decision of patients and clinicians in making of complex decision has been challenging to say the least. Co-ownership of clinical records is potentially a key strategic lever to achieve better decisions and services. Patient organisations and policy makers are expecting for patients to access medical records. Personal health records are now compulsory in some countries with roll-out of access for all citizens completed in countries like Estonia since 20084 and Sweden since 2018.5 It is National Health Service (NHS) policy to make a “personalized healthcare” available to everybody by 2020.6 That is now. Despite this there is virtually no evidence for the usage of personal health records in hospital.7,8 There are significant caveats to the current study: Half of the patients approached declined to take part and it is unclear why this was the case. Maybe they did not want to take part in any research. Maybe they felt too unwell to write. And maybe they were unable to read and write. While most people reaching adulthood in European countries have gone to school there is also evidence that up to 7 million adults in England are functionally illiterate and not able to read and write beyond the most basic level9 and relying on friends and family members, signs and symbols to travel through modern life. There is also an increasing body of work about digital exclusion and concerns that those who are unable to navigate the online world are at risk of being left behind by society.10 There are additional questions about ownership: do patients own all data that relates to their care or is documentation by healthcare professionals their intellectual property. There are strong arguments for both perspectives. From a patient safety point of view their would seem to be a strong imperative to come to pragmatic agreements. Research suggests that the majority of serious adverse events was flagged by patients and relatives at a time when they could have been predicted and potentially prevented by clinical teams.11 But safety critical information is often hidden from those who are most affected by it, the patients. The paper by Renggli et all does therefore provide important evidence for the development of a more co-operative and democratic way of providing acute care by using something that is a key part of being human: the ability to read and write.