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Journal articles on the topic 'Universality'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 April 2025

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1

ZHAO, Jingang. "Cultural Reflections on the Great and Originating Period." Asian Studies 12, no. 1 (January 18, 2024): 45–64. http://dx.doi.org/10.4312/as.2024.12.1.45-64.

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Since the 1980s, Chen Lai has been attempting to resolve the binary opposition between tradition and modernity. He has contemplated the position of tradition in modern society from the perspective of “multicultural structures”, emphasizing the continuity of traditions of value rationality. In an exceptional move, he has departed from monistic universality and established “poly-universalism” to rethink the mode of existence of universality. He argues that universality is not an exclusive mode in which one must select one universalism or another, but rather that each civilization contains inherent universality. While certain conditions are required to realize universality, one cannot comprehensively replace the universal values of one civilization with those of another. Based on this cultural view, and considering the relationship between the basic principles of Marxism and traditional Chinese culture, Chen upholds the essence of benevolence, promotes the new four virtues, and reflects on the value of traditional Confucian virtues in contemporary China.

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Cumpa, Javier. "ARE PROPERTIES PARTICULAR, UNIVERSAL, OR NEITHER?" American Philosophical Quarterly 55, no. 2 (April 1, 2018): 165–74. http://dx.doi.org/10.2307/45128610.

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Abstract AAre properties universal or particular? According to Universalism, properties are universals because there is a certain fundamental tie that makes properties capable of being shareable by more than one thing. On the opposing side, Particularism is the view that properties are particulars due to the existence of a fundamental tie that makes properties incapable of being shared. My aim in this paper is to critically examine the connections between the notions of the fundamental tie and universality and particularity. I argue, first, that universality and particularity can characterize a property if and only if there is a universalist or a particularist fundamental tie, and, second, that it is unclear that these should be the fundamental ties that connect ordinary and scientific properties to their respective bearers. Then I develop an alternative approach to properties and the fundamental tie, which is neutralist because it dispenses with universality and particularity as features of properties, and naturalist because it naturalizes the possession of properties by replacing metaphysical fundamental ties with a scientific one, in particular, a physical process. I show how this approach improves our understanding of properties and instantiation.

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Skomorokhov, Alexey V. "Moral Universality and Moral Nihilism: on the Meanings of the Contemporary Revaluation of Values." Ethical Thought 20, no. 2 (2020): 5–18. http://dx.doi.org/10.21146/2074-4870-2020-20-2-5-18.

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Modern thought is characterized by the attention to the revaluation of values. The idea of the absence of a single transcultural ethical “code” is given a moral meaning: it is seen as a condition for a dialogue that overcomes the repressive intentions of enlightenment universalism. This article examines the role of the moral universality idea in the formation of two types of moral nihilism that are significant for modern culture: a) first-order nihilism that rejects the universality of specific moral concepts and b) second-order nihilism that rejects the universality of a pure moral law. In first-order nihilism, the appeal to the universality of duty serves as a means of overthrowing the universalist claims of prevailing morality. In second-order nihilism, the essential conflict in the structure of the idea of universality ends with the denial of the universality of duty. It is shown that a significant number of modern culture practices are determined by nihilism of the second order. The origins of this type of nihilism are investigated. We prove its connection with the ethical system of Kant, and, at the same time, with the will-to-power ethics of Nietzsche. The transition from Kant’s idea of universal duty to the denial of the universality of duty by Dostoevsky’s heroes is being reconstructed. The analysis suggests that optimistic interpretations of the current plural situation are not justified. Without connecting the idea of universality to the idea of the absoluteness of moral requirements, the idea of a plurality of moral worlds leads not to a “dialogue of different origins”, but to the gnostic construction of “multi-store humanity”.

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Watson, Irene. "Universality." International Journal of Critical Indigenous Studies 3, no. 1 (January 1, 2010): 15–25. http://dx.doi.org/10.5204/ijcis.v3i1.55.

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This article explores the problem of universality and the historical exclusion and translation of Aboriginal perspectives within the context of human rights and social justice. Opinions based upon Aboriginal world views have been largely excluded from Australian mainstream society, and are generally absent for example in court decisions which refer to Aboriginal law, culture, and Aboriginality. In some instances anthropological evidence is given during court proceedings, but that evidence is still treated by Euro-centric perceptions. Translation is sometimes attempted, but it occurs across the expanse of a colonial history and as if Aboriginal culture was embedded and unaffected by the workings of colonialism. In the light of this, there is a need for an analysis of the impact of colonialism and its entrenched powers. But questions arise: to what extent can effective translations occur? How might they be determined, and what might they mean? And it is sure that the exclusion of Aboriginal community voices negates the possibility or capacity for any reliable translation of Aboriginal perspectives.

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Koubek, V., and J. Sichler. "Almost ff-universality Implies Q-universality." Applied Categorical Structures 17, no. 5 (January 30, 2008): 419–34. http://dx.doi.org/10.1007/s10485-007-9122-3.

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Koubek, V., and J. Sichler. "On relative universality and Q-universality." Studia Logica 78, no. 1-2 (November 2004): 279–91. http://dx.doi.org/10.1007/s11225-005-0291-5.

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7

Khotimah, Khusnul. "Islam dan Globalisasi: Sebuah Pandangan tentang Universalitas Islam." KOMUNIKA 3, no. 1 (March 2, 2015): 114. http://dx.doi.org/10.24090/kom.v3i1.2009.pp114-132.

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Globalization is a historical fact that has significant influence on society’s life system. This condition has to facewith wise reaction. Islam as religion that have universal and global order, certainly have role on solving globalization problem.Its clear from its universality, Islam can have significant role to shape global community. Islamic universalism can be seenfrom several manifestations, e/g: cosmopolitan cultural teaching, science development, holistic social order and completevalues. From this, Islam universality is able to face economic, education, culture, technology and other problems

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8

ENSLIN, PENNY, and MARY TJIATTAS. "Between Universalism and Universality: A Rejoinder to Sharon Todd." Journal of Philosophy of Education 43, no. 1 (February 2009): 23–29. http://dx.doi.org/10.1111/j.1467-9752.2009.00672.x.

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9

Redondo, María. "Legal Reasons: Between Universalism and Particularism." Journal of Moral Philosophy 2, no. 1 (2005): 47–68. http://dx.doi.org/10.1177/1740468105052583.

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AbstractThe first part of this work analyses the universalist and the particularist conceptions of reasons. The second part projects this analysis to the legal domain. The author stresses that universalism and particularism regarding reasons are mutually exclusive theories linked to incompatible conceptions of norms, i.e. norms as strict universal conditionals and norms as defeasible conditionals. In giving an account of this tenet, different meanings of universality and defeasibility are explored. A parallel debate regarding reasons can be found in the legal domain, where two contrasting categories of norms are usually distinguished: rules and principles. On this issue the author argues that the conception of legal reasons depends on the way in which this contrast between different kinds of legal norms is shaped.

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Morin, Olivier. "Cultures enfantines—Universalité et diversité [Children's Culture—Universality and Diversity]." Folklore 124, no. 1 (April 2013): 116–17. http://dx.doi.org/10.1080/0015587x.2013.739314.

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Boisson de Chazournes, Laurence. "International economic law and the quest for universality." Leiden Journal of International Law 32, no. 3 (June 7, 2019): 401–14. http://dx.doi.org/10.1017/s0922156519000220.

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AbstractThe quest for universality in international economic law has met many obstacles. This article begins from the proposition that there are various ways to conceive of universality in international law, for example whether the rules are accepted widely among states (omnipresence) or whether they are broadly coherent (generality). Homing in on trade and investment law, the article assesses how each of these areas has functioned as a testing ground for these different conceptions. An in-built quasi-universality characterizes international trade law with the WTO as a seemingly centralized universal institution. Such universality, however, has often been achieved through differentiation of rights and obligations (e.g., the Enabling Clause and regional trade agreements). In investment law, attempts at universalization through the construction of centralized institutions have failed. Nevertheless, certain common standards have emerged in this fragmented regime. There is also a debate around the use of the MFN clause as a universalizing tool and renewed efforts to universalize investment law are afoot. More generally, it is clear that there is little appetite for codification of international economic law, and that states wish to control its content through the conclusion of treaties. In the final analysis, this article asks whether it is time to conceive of universality differently, and particularly whether equity and collective preferences should be a more central part of the quest.

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Czarnocka, Małgorzata. "How Is Science Universal?" Dialogue and Universalism 29, no. 2 (2019): 217–38. http://dx.doi.org/10.5840/du201929230.

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I investigate the universality of science as perceived in epistemological conceptions and in sociology of science, as well as claims about the anti-universal character of science. In this, I distinguish two kinds of universality of science: epistemic and global cultural/social, and in the latter also the global universality of the basic level of science. I attempt to show that epistemology views science as universal in its basic aspects relating to knowledge, its object, subject and cognitive values as well as methods, which, according to the epistemological meta-theses, are necessary for scientific validity and autonomy. I also draw attention to the fact that sociologised, multiculturally-oriented approaches to science are wrong to hold it for irrevocably anti-universal and exclusively a part of Western culture. I suggest instead the perspective of basic-level global universalism, where science is seen to grow out of a cultural base common to all cultures, which provides the criteria for weak rationality, weak empiricism and methodology and determines the nomological character of cognition. Finally, I trace the evolution of universality from a property of science to a value, and ask about the meaning of this property-cum-value for the human world.

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13

Kwiecień, Roman. "Universality and Coherence under the Experiences of the League of Nations." International Community Law Review 17, no. 2 (May 8, 2015): 175–88. http://dx.doi.org/10.1163/18719732-12341301.

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This article explores the relationship between the coherence of the League of Nations’ (ln) actions and universality, conceived both as an ideal of ‘universalism’ and universal membership. Universality in international institutional law essentially means the principle of open and comprehensive membership of international organizations. As popularly known, the ln failed to secure comprehensive membership. Such membership is thought to be a condition sine qua non of coherent and effective actions of organizations. This article takes a different stance, arguing that it was not lack of such membership that was responsible for the constitutional crisis within the ln and the incoherence of its actions. Rather, the ln suffered from a constitutional crisis almost from the very beginning, preventing it from gaining universal membership. It was the fragile awareness of the common aims and values embodied in the ln that affected the ln’s membership and the universality and coherence of its mission.

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14

HALIMI, BRICE. "LOGICAL CONTEXTUALITY IN FREGE." Review of Symbolic Logic 11, no. 1 (March 2018): 1–20. http://dx.doi.org/10.1017/s1755020316000320.

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AbstractLogical universalism, a label that has been pinned on to Frege, involves the conflation of two features commonly ascribed to logic: universality and radicality. Logical universality consists in logic being about absolutely everything. Logical radicality, on the other hand, corresponds to there being the one and the same logic that any reasoning must comply with. The first part of this paper quickly remarks that Frege’s conception of logic makes logical universality prevail and does not preclude the admission of different contexts of discourse. The paper then aims to make it clear how Frege’s universalism can make sense of contextuality. Drawing on a suggestion made by Frege in his discussion of Hilbert, it shows that a properly Fregean notion of model can be devised. Taking up a suggestion from Wilfrid Hodges and William Demopoulos that the non-logical constants of a formal language can be compared to indexicals, this paper shows, pace Hodges and Demopoulos, that such an understanding of non-logical constants is not beyond Frege’s horizon. A formal framework, based on the modern tool of fibrations, is set out to explain and justify this point. This framework allows one to compare Frege and Tarski, by formalizing Frege’s suggestion and by presenting Tarski’s semantics in a generalized setting.

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Singh, Amit Kumar. "The Paradox Between Universalism of Human Rights and Relativism of Culture." Journal of Southeast Asian Human Rights 4, no. 1 (June 29, 2020): 253. http://dx.doi.org/10.19184/jseahr.v4i1.8597.

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The rising tide of Honour killings against Hindu women and their justified murder in the name of culture by their parents/relatives, superficially reflects the tension between traditional and modern values in India. At a deeper level, cases of Honour killings represent the ongoing struggle between the universality of human rights and cultural relativism. Against this background, this article critically examines the role of universal human rights in relation to cultural relativism whilst assessing the values that claim to support honour killings in Indian culture. This article will examine the universalism of human rights and their influence on gender-based violence- especially relating to honour killings in North India. In addition, I will argue for an approach (drawing on the seminal work of Donnelly who proposed ‘relative universalism of human rights’) allowing the tension between universality and particularity/relativism can be reconciled.

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Myroniuk, O. "Universality of human rights: theoretical dimension." Analytical and Comparative Jurisprudence, no. 1 (March 20, 2024): 56–59. http://dx.doi.org/10.24144/2788-6018.2024.01.8.

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The article is sanctified to theoretical research of the concept of the universality of human rights as a process of establishment of corresponding norms and mechanisms of universal character with the aim of defence and providing of human rights, and also concept of universality - as an achievement of certain perfection in the protection of human rights. This universality shows up as a transcendent aspect. Universal rights are rights everybody has that as personality, regardless of legal space or historical time. Consideration of this aspect is very important for the ground of absoluteness of human rights. The idea of universality of human rights is based on position that human rights have exterritorial character and that their realization and defence are not business only of the separate states, but is the article of general interest. Universality of human rights arises out of universality of human nature. Quality of practical changes in development of the modern states largely depends on ideas about universality of human rights and reasons of optimization of human rights. Problem of the general understanding of concept of universality of human rights, causes much violation of human rights and freedoms, and her it costs to decide through the search of ways of understanding of universality of rights and freedoms, through description of basic elements that determine maintenance of the modes of human rights, by finding out of all totality of descriptions each of elements - right and moral, social and other terms that can come forward as a stimulant or vice versa, their realization prevent. The most frequent misunderstanding in relation to understanding of universality of human rights arises up when speech йдеться about countries that develop, that not only feel different difficulties of economic, social and cultural character in realization of that or other convention on human rights but also in relation to different reasons does not welcome omnifying of human rights or, at least up to a point, behave to her with a carefulness. It is in-process carried out research of theoretical analysis of different conceptions of understanding of universality of human rights, discussion and discussion of opinions of supporters of cultural relativism and universalism. Today by a reference-point in the difficult and contradictory situations of the modern world, there must be universal human rights, that would express the clear limits of his freedom, place in society, to intercommunication with the state or with other individuals. Must yield to no doubt in the modern world, judgement, that human rights are an inalienable, inalienable achievement of all humanity.

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17

Ugleva, Anastasia V. "Broken Facets of Ethical Universalism. Commentary on the Book Universality in Morality." Kantian journal 41, no. 2 (2022): 122–47. http://dx.doi.org/10.5922/0207-6918-2022-2-5.

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Some ideas expressed in the collective monograph Universality in Morality (2020), edited by Ruben Apressyan, are here critically examined. The book is based on the results of a large-scale study by professional ethical philosophers devoted to the question of the nature of universality in morality and the mechanisms of universalisation of individual maxims and norms from antiquity to modern ethical theories, represented above all by the analytical tradition in philosophy. Of great interest is the analysis of related phenomena in morality, which makes it possible to determine the causes and nature of the transformation of morality in different eras and the accompanying change in the terminological apparatus of absolute ethical universalism, considered to be the starting point in the analysis of key modern concepts of moral universality. The article also suggests possible avenues for continued research in this area which could prompt modifications not only to the history of the concept of universality in morality, but also to our assessment of the contribution of individual authors and entire eras to the progress of human civilisation. This concerns above all the moral theory of contractarianism and the Enlightenment. Focus on their ideas goes a long way to determining the direction of current historical-philosophical research that reconstructs the history of ethical teachings and individual concepts. The importance attached today to a new view of the theory of the social contract, considered not only from socio-political but also from moral positions, forces us to approach in a new way the question concerning the universality of the key philosophical categories developed within this theory throughout its history. Elaborating the ideas set forth in the monograph, the author also stresses the relevance of the problem of justifying the thesis about the moral law as an analogue of the universal law of nature in the modern context.

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Balibar, Etienne. "Ambiguous Universality." differences 7, no. 1 (April 1, 1995): 48–74. http://dx.doi.org/10.1215/10407391-7-1-48.

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Devji, Faisal. "Muslim universality." Postcolonial Studies 14, no. 2 (June 2011): 231–41. http://dx.doi.org/10.1080/13688790.2011.563456.

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20

Ueda, Masahito. "Anisotropic universality." Nature Physics 12, no. 6 (April 4, 2016): 530–31. http://dx.doi.org/10.1038/nphys3707.

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21

Dershowitz, Nachum, and Evgenia Falkovich. "Honest universality." Philosophical Transactions of the Royal Society A: Mathematical, Physical and Engineering Sciences 370, no. 1971 (July 28, 2012): 3340–48. http://dx.doi.org/10.1098/rsta.2012.0220.

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We extend the notion of universality of a function, due to Turing, to arbitrary (countable) effective domains, taking care to disallow any cheating on the part of the representations used. Then, we can be certain that effective universal functions cannot simulate non-effective functions.

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22

Delbourgo, R., and B. G. Kenny. "Universality relations." Physical Review A 33, no. 5 (May 1, 1986): 3292–302. http://dx.doi.org/10.1103/physreva.33.3292.

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23

Hornstein, Gail A., and Susan Leigh Star. "Universality Biases." Philosophy of the Social Sciences 20, no. 4 (December 1990): 421–36. http://dx.doi.org/10.1177/004839319002000401.

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24

Liz Davies. "Universality challenge." Socialist Lawyer, no. 57 (2011): 3. http://dx.doi.org/10.13169/socialistlawyer.57.0003.

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Nelson, Nicole L., and James A. Russell. "Universality Revisited." Emotion Review 5, no. 1 (January 2013): 8–15. http://dx.doi.org/10.1177/1754073912457227.

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Simões, M., D. S. Simeão, S. M. Domiciano, and A. de Campos. "Nematic universality." Physics Letters A 372, no. 32 (August 2008): 5346–51. http://dx.doi.org/10.1016/j.physleta.2008.06.046.

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27

Bernal-González, L., and A. Jung. "Simultaneous universality." Journal of Approximation Theory 232 (August 2018): 43–65. http://dx.doi.org/10.1016/j.jat.2018.04.011.

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Franklin, Alexander. "Universality Reduced." Philosophy of Science 86, no. 5 (December 2019): 1295–306. http://dx.doi.org/10.1086/705473.

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Raynal, Michel, Julien Stainer, and Gadi Taubenfeld. "Distributed Universality." Algorithmica 76, no. 2 (August 19, 2015): 502–35. http://dx.doi.org/10.1007/s00453-015-0053-3.

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Rauschenbusch, Stephanie. "Unique Universality." American Book Review 33, no. 6 (2012): 22. http://dx.doi.org/10.1353/abr.2012.0162.

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31

Cvitanović, Predrag, and Jan Myrheim. "Complex universality." Communications in Mathematical Physics 121, no. 2 (June 1989): 225–54. http://dx.doi.org/10.1007/bf01217804.

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Christ, Thomas, Jörn Steuding, and Vagia Vlachou. "Differential universality." Mathematische Nachrichten 286, no. 2-3 (November 6, 2012): 160–70. http://dx.doi.org/10.1002/mana.201200036.

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Hotanen, Juho. "Changing Universality." Chiasmi International 25 (2023): 205–25. http://dx.doi.org/10.5840/chiasmi20232528.

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Is it possible to conceptualize universality in a way that does not exclude particularity, difference, and change? In his approach to universality, Merleau-Ponty distinguishes between acquired universality, which is supposedly objective and non-temporal, and the lateral differentiation of universals, which is temporal and changing. My suggestion, in this article, is that he does not assert that there is a specific kind of unchanging universal norm to which all different styles of experience should be anchored; instead, there is a never-finished diversification through which universal dimensions are instituted. However, I will also present a critical examination of the concept of change as it can also mean oppressive transformation. Ultimately, Merleau-Ponty’s political view of colonial situation seems to contradict his concept of open universality.

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Demlová, Marie, Václav Koubek, and Jiří Sichler. "Relative universality and universality obtained by adding constants." Algebra universalis 65, no. 2 (March 25, 2011): 179–84. http://dx.doi.org/10.1007/s00012-011-0122-7.

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LEE, JUNG. "Between universalism and regionalism: universal systematics from imperial Japan." British Journal for the History of Science 48, no. 4 (September 3, 2015): 661–84. http://dx.doi.org/10.1017/s0007087415000606.

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AbstractHistoriographic discussions of the universality and regionality of science have to date focused on European cases for making regional science universal. This paper presents a new perspective by moving beyond European origins and illuminating a non-European scientist's engagement with the universality and regionality of science. It will examine the case of the Japanese botanist Nakai Takenoshin (1882–1952), an internationally recognized authority on Korean flora based at Tokyo Imperial University. Serving on the International Committee on Botanical Nomenclature in 1926, Nakai endorsed and acted upon European claims of universal science, whilst simultaneously unsettling them with his regionally shaped systematics. Eventually he came to promote his own systematics, built regionally on Korean flora, as the new universal. By analysing his shifting claims in relation to those of other European and non-European botanists, this paper makes two arguments. First, universalism and regionalism were not contradictory foundations of scientific practice but useful tools used by this non-European botanist in maintaining his scientific authority as a representative Japanese systematist. Second, his claims to universality and regionalism were both imperially charged. An imperially monopolized study of Korean plants left a regional imprint on Nakai's systematics. In order to maintain his scientific authority beyond its region of origin he had to assert either the expanding regionalism of ‘East Asia’ or universalism.

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Marchenko, Andrii. "RELIGION AND HUMAN RIGHTS IN DISCOURSE AND PRACTICE OF CULTURAL RELATIVISM AND UNIVERSALISM." Sophia. Human and Religious Studies Bulletin 20, no. 2 (2022): 36–40. http://dx.doi.org/10.17721/sophia.2022.20.8.

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The content and features of the coexistence of universal and local (primarily religious) values and approaches to the problem of human rights are considered; the specifics of the contradictory interaction of religious ideas and attitudes and human rights in the discursive and practical dimensions of cultural relativism and universalism have been studied; the features of the vision of universal and local codes of human rights in Islam, Christianity, in particular Catholicism, in the space of the system of "Asian values" are analyzed; the influence of a dialectical interrelationship between the universality of norms in the private sphere and the religious traditional law on the establishment of the fundamental standards of human rights was examined. It is noted that in the modern world there is a desire of some religions (for example, Islam and Christianity) to connect the idea of universalism and the practice of its assertion with their basic principles, which are given an absolute, comprehensive, infallible nature. In this connection, the topic of religious exclusivity is also relevant, where exclusivism is the belief that my faith is the true faith and other beliefs are wrong. On the other hand, the author points to one of the paradoxes of relativism, which is that it sometimes seeks to become universalism or, rather, absolutism, proposing (and often imposing) a system of its values as the only true. The article emphasizes the necessity to value religious differences, as well as to care for other people, regardless of religion, the need and importance of finding a balance between the universalist understanding of human rights and a diverse, multi-confessional world, combining adherence to certain religious traditions with a commitment to the universality of human rights. As a possible option, an attempt to integrate universal values into the body of the corresponding particular religious and cultural traditions is considered, and, on the other hand, the enrichment of universal human rights standards with relevant unique religious and cultural values.

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Aleksandrowicz, Marta. "Toward a Tender, Decolonial, Feminine Universality in Olga Tokarczuk’s Flights." Polish Review 66, no. 3 (October 1, 2021): 21–41. http://dx.doi.org/10.5406/polishreview.66.3.0021.

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Abstract Can literature re-imagine universality in a way that would not be an expression of an underlying urge toward homogeneity and totality? Beginning with the remarks from Olga Tokarczuk’s Nobel Lecture “The Tender Narrator” where she calls for literature to “universalize our experience” that involves—somewhat counterintuitively—a tender attunement to the fragment, this article discusses a new, paradoxical, feminine formulation of universality in Tokarczuk’s bestseller Flights. By analyzing mobilizations of flight in the novel, the article suggests its universal is woven out of “the shadows of consciousness,” untranslatable idioms of language, pagan Slavic mythologies, old Slavic sect of Bieguni that is virtually unknown in Eastern Europe, and forgotten historical figures and incidents that the narrator “tenderly” narrates. It proposes that universality in Flights emerges as an ethical and political question of reading, translating, and writing across not only national, social, historical languages and contexts, but also across itinerant and fractured subjectivities, languages, myths, and temporalities embedded within the fabrics of Tokarczuk’s novel. This universal is also structured of ambivalent capitalist presents and socialist pasts—though not explicitly addressed, post-socialist transition surfaces here as the unresolvable political, temporal, and subjective liminality. Finally, the article proposes that Tokarczuk’s unique formulation of universality in terms of attention to the fragmentary, forgotten, and fleeting informs recent decolonial, emancipatory attempts in Eastern European feminist scholarship and offers a way out of a certain deadlock created by the frequent dismissal of universality due to its association with the patriarchal status quo and the repression of difference.

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Ganieva, Shodiya Azizovna. "About The Universality Of Modeling." American Journal of Social Science and Education Innovations 03, no. 03 (March 27, 2021): 261–64. http://dx.doi.org/10.37547/tajssei/volume03issue03-38.

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39

Alogaili, Khalid J. Oudah, and Ali G. Khalaf. "Universality of Waiting for Godot." International Journal of Languages, Literature and Linguistics 4, no. 1 (March 2018): 39–44. http://dx.doi.org/10.18178/ijlll.2018.4.1.147.

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Nishanova, Ozoda Djalolitdinovna. "Nationalism And Universality In Ethnoculture." American Journal of Social Science and Education Innovations 02, no. 12 (December 25, 2020): 170–73. http://dx.doi.org/10.37547/tajssei/volume02issue12-29.

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This article describes the relationship between nationality and universality in ethnocultural group, the peculiarities of national culture. Moreover, it also studies ethnocultural group as the core of the national culture, the form of exaggerating the beauty, and splendor of the protagonist in the grotesque style, the harmony with the morality and beauty in Uzbek ethnocultural group and the factors that influencing the formation of national and universal characteristics in ethnocultural group.

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N. Natih, I. Ketut. "Agama dan Perdamaian: Perspektif Multikultural Menurut Agama Hindu." Refleksi 7, no. 1 (January 1, 2005): 31–46. http://dx.doi.org/10.15408/ref.v7i1.25870.

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Through its characters, the essence of Hindu teachings can be found, namely “universalism,” “tattvam asi,” “ahimsa,” “svadhes,” “moksa artham jagat hita ya ca iti dharma,” and so on. Its universality gives rise to the understanding that all religions are the same and true. There is no one religion that is the best and truest. All religions are the same, none is higher, nobler, and more sublime. Hindu teachings and views on religion and peace in a multicultural perspective actually have no problem. In other words, the peace intended can certainly be realized in reality. Because, from the beginning, since around 6000 BC, Hinduism has lived and developed until now, characterized by its universality.

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Biehler, N., E. Nestoridi, and V. Nestoridis. "Generalized harmonic functions on trees: Universality and frequent universality." Journal of Mathematical Analysis and Applications 503, no. 1 (November 2021): 125277. http://dx.doi.org/10.1016/j.jmaa.2021.125277.

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Pedju, Rizaldy Purnomo. "ANALISA KONSEP UNIVERSALITAS NILAI ISLAM DAN PANCASILA (STUDI PEMIKIRAN YUDI LATIF)." Potret Pemikiran 23, no. 2 (November 28, 2019): 99. http://dx.doi.org/10.30984/pp.v23i2.995.

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This article discusses the analysis of the universality concept of Islamic Values and Pancasila in yudi latif's discussion contained in his works. The successor to the Pancasila pride, was able to actualize Pancasila with historical and rational support, by not forgetting the religious, social, cultural and political values in the ideology of Pancasila. The concept of yudi latif in the presentation of his thoughts is able to bring precepts in Pancasila using Indonesian specialties, by providing historical space in the narrative that supports and does not eliminate religiosity, diversity, consultative democracy and social justice. The concept of universality in the values of Islam and Pancasila is expected to be able to dismiss the narratives of radicalism, islamophobia which is developed rapidly developed. This latif thought, is able to provide ontological, epistemological, and axiological understanding between Islam and Pancasila as we.ll as the two things that interrelated to one another. Keywords : Yudi Latif; Analysis; Universality; Islamic Value; Pancasila Value Artikel ini membahas tentang analisa konsep universalitas Nilai Islam dan Pancasila dalam pemikiran Yudi Latif yang termaktub dalam karya-karyanya. Bapak penerus marwah Pancasila ini, mampu megaktualisasikan Pancasila dengan pendekatan historis dan rasional, dengan tidak melupakan nilai agama, sosial, budaya dan politik dalam pengalian ideologi Pancasila. Konsep yudi latif dalam penyajian pemikirannya mampu membawa sila per sila dalam Pancasila kedalam khasanah khas keindonesiaan, dengan memberikan ruang sejarah dalam narasi pemikirannya serta tidak melupakan unsur religiusitas, sebagaimana dalam pembahasan penulis bahwa nilai islam dan nilai Pancasila terkandung dalam Ketauhidan, Kemanusiaan Universal, Persatuan dalam Keragaman, Demokrasi Permusyawaratan serta Keadilan Sosial. Konsep universalitas nilai islam dan Pancasila diharapkan mampu menepis narasi-narasi radikalisme, islamophobia yang marak berkembang belakangan ini. Pemikiran yudi latif secara aktual, mampu memberikan integrasi pemahaman antara islam dan Pancasila secara ontologis, epistemologis, dan aksiologis merupakan dua hal yang saling terhubung satu sama lainnya. Kata Kunci : Yudi Latif; Analisa; Universalitas; Nilai Islam; Nilai Pancasila

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Jung, Hwa Yol. "Transversality and the Philosophical Politics of Multiculturalism in the Age of Globalization." Research in Phenomenology 39, no. 3 (2009): 416–37. http://dx.doi.org/10.1163/008555509x12472022364208.

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AbstractThis essay advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it begins with a critique of the notion of universality in modern Western philosophy. It targets Hegel—the modernist incarnate—in particular, who had a dark view of the non-Western world. His overarching Eurocentric universality is founded on the fallacious premise that what is particular in the West is universalized or universalizable, whereas what is particular in the non-West remains particular forever. As Glissant puts it succinctly, however, thinking about “One” is not thinking about “All” or “Many.” Eurocentric universality is outmoded and thus has no place in the globalization of the multicultural world. It simply ignores the reality of interlacing of multiple life-worlds. The concept of transversality, which is symbolized in the Maitreyan Middle Way, is proposed to replace universality, which tends to be nothing but the philosophical expression of a particular socio-cultural life-world. It not only reduces ethnocentric ignorance but also fosters a hybridity that in fact dissolves the binary opposition between particularism and universalism. In short, transversality is conceived of as a new paradigm in philosophical conceptualization or world philosophy. What is traditionally called “comparative philosophy” is not just a neglected branch of philosophy, but it is poised to transform radically the very conception of philosophy itself.

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Perov, Vadim Yu. "Kantian moral universalism, the “Enlightenment Project” and experimental ethics." SHS Web of Conferences 161 (2023): 03006. http://dx.doi.org/10.1051/shsconf/202316103006.

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The main ideas of Kant’s moral philosophy were embodied in what can be called the “Enlightenment Project”. Kant’s calls for freedom, nti-paternalism and the requirement of abandonment of concern for moral behaviour are associated with ethical ideas of autonomy, the categorical imperative, negative and positive freedom, the universality of morality in relation to the human being as a rational actor etc. These ideas are consistent with the ideals of the “Enlightenment Project”. The following ideals can be distinguished: 1) the ideal of classical scientific rationality; 2) the idea of “pure reason”; 3) free, equal and autonomous individuals; 4) moral universalism; 5) the creation of a united human civilisation; 6) the ideals of moral progress and universal happiness. In contemporary philosophy and ethics the main objects of criticism are the ideals of a free and autonomous individual, as well as ideas about the possibility of the existence of universal morality. In the context of the discussion of the possibility of the existenceof rationally justified universal morality and the existing moral pluralism, the results of the experimental on-line research of the Massachusetts Institute of Technology (MIT) – “Moral Machine” – are interesting. The analysis of the results of this study shows the possibility of the existence of different types of rational universality (scientific-epistemological and moral). But while scientific universality requires theoretical unity of empirical data, moral universality firstly allows pluralism of norms and values and, secondly, requires a generalised normative regulation ofempirical moral diversity.

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Sawicki, Adam. "Universality of beamsplitters." Quantum Information and Computation 16, no. 3&4 (March 2016): 291–312. http://dx.doi.org/10.26421/qic16.3-4-6.

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We consider the problem of building an arbitrary N × N real orthogonal operator using a finite set, S, of elementary quantum optics gates operating on m ≤ N modes - the problem of universality of S on N modes. In particular, we focus on the universality problem of an m-mode beamsplitter. Using methods of control theory and some properties of rotations in three dimensions, we prove that any nontrivial real 2-mode and ‘almost’ any nontrivial real 3-mode beamsplitter is universal on m ≥ 3 modes.

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Narayana, Kasibhatla Surya. "Theory of Universality." IOSR Journal of Applied Physics 1, no. 4 (2012): 29–46. http://dx.doi.org/10.9790/4861-0142946.

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Narayana, Kasibhatla Surya. "THEORY OF UNIVERSALITY." IOSR Journal of Applied Physics 5, no. 6 (2014): 87–132. http://dx.doi.org/10.9790/4861-05687132.

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Allies, Christian, and Michel Troquet. "Universality or Specialisation?" Higher Education Management and Policy 16, no. 1 (April 20, 2004): 49–64. http://dx.doi.org/10.1787/hemp-v16-art6-en.

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Whiteside, Kerry H. "Universality and Violence." Philosophy Today 35, no. 4 (1991): 372–89. http://dx.doi.org/10.5840/philtoday19913546.

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