: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of (...) 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process. (shrink)

In the article of Bystrytska E. «Eastern policy of the Vatican»: methodological and practical aspects of research», the study examines the extent to problems in the works of ukrainian and foreign scientists, as well as an overview of the source base served.

Sometimes, a form of discrimination is hard to register, understand, and articulate. A rich precedent demonstrates how victim testimonies have been key in uncovering such “hidden” forms of discrimination, from sexual harassment to microaggressions. I reflect on how this plausibly goes too for “attentional discrimination”, referring to cases where the more meaningful attributes of one social group are made salient in attention in contrast to the less meaningful attributes of another. Victim testimonies understandably dominate the “context-of-discovery” stage of research into (...) these initially opaque forms of discrimination; a victim’s encounter with the gap between their experience and dominant conceptual frameworks for understanding it is what provides an initial foothold for analysis to begin. Some object, however, to this methodology continuing to dominate the later “context-of-justification” stage, where the hypothesis is rigorously challenged. I argue that this objection underestimates not just how other methodologies are more likely to inherit the various mechanisms of invisibility hiding the discrimination in question, but also how victim testimonies are distinctively well-suited to recognize and challenge those mechanisms. Victim testimonies, then, ought to continue playing a dominant role into these later stages of research regarding hidden forms of discrimination. (shrink)

Consider a terrible situation that too many women find themselves in: 85,000 women are raped in England and Wales alone every year. Many of these women do not bring their cases to trial. There are multiple reasons that they might not want to testify in the courts. The incredibly low conviction rate is one. Another reason, however, might be that these women do not want the fact that they were raped to become the most salient thing about them. More specifically, (...) they do not want it to be the thing that others attend to the most—that others find most noticeable and memorable. In this paper, I introduce the notion of ‘harmful salience perspectives’ to help to explain this and related phenomena. This refers either to attention on things that should not be salient, or not enough attention on things that deserve to be made salient. Following ideas within the feminist literature on objectification, I argue that we can be harmed when aspects of our identity that do not reflect our personhood—our agency, rationality, personality, and so on—are more prominent in the minds of others than aspects that do reflect our personhood. Crucially, these ways of attending do not need to implicate false beliefs and harmful ideologies to be harmful, but can be harmful in their own right. (shrink)

One theme in complaints from those with marginalized social identities is that they are seen primarily in terms of that identity. Some Black artists, for instance, complain about being seen as Black first and artists second. These individuals can be understood as objecting to a particularly subtle form of morally problematic attention: “relative attentional surplus on the wrong property.” This attentional surplus can coexist with another type of common problematic attention affecting these groups, including attentional deficits; marginalized individuals and groups (...) themselves are routinely insufficiently attended to in virtue of the surplus attention given to their social identity properties. (shrink)

Recent scandals allegedly linked to CEO compensation have brought executive compensation and perquisites to the forefront of debate about constraining executive compensation and reforming the associated corporate governance structure. We briefly describe the structure of executive compensation, and the agency theory framework that has commonly been used to conceptualize executives acting on behalf of shareholders. We detail some criticisms of executive compensation and associated ethical issues, and then discuss what previous research suggests are likely intended and unintended consequences of some (...) widely proposed executive compensation reforms. We explicitly discuss the following recommendations for reform: require greater independence of compensation committees, require executives to hold equity in the corporation, require greater disclosure of executive compensation, increase institutional investor involvement in corporate governance (including executive compensation), and require firms to expense stock options on their income statements. We provide a brief summary discussion of ethical issues related to executive compensation, and describe possible future research. (shrink)

Whenever we communicate, we inevitably have to say one thing before another. This means introducing particularly subtle patterns of salience into our language. In this paper, I introduce ‘order-based salience patterns’, referring to the ordering of syntactic contents where that ordering, pretheoretically, does not appear to be of consequence. For instance, if one is to describe a colourful scarf, it wouldn’t seem to matter if one were to say it is ‘orange and blue’ or ‘blue and orange’. Despite their apparent (...) triviality, I argue that order-based salience patterns tend to make the content positioned first more salient – in the sense of attention-grabbing – in a way that can have surprising normative implications. Giving relative salience to gender differences over similarities, for instance, can result in the activation of cognitively accessible beliefs about gender differences. Where those beliefs are epistemically and/or ethically flawed, we can critique the salience pattern that led to them, providing an instrumental way of evaluating those patterns. I suggest that order-based salience patterns can also be evaluated on constitutive grounds; talking about gender differences before similarities might constitute a subtle form of bias. Finally, I reflect on how the apparent triviality of order-based salience patterns in language gives them an insidious strength. (shrink)

The article informs about the international scientific conference "Universal values of religions of the world: history and modernity", which took place on October 24-25, 2019 in Kyiv.

Learning to adapt to the new set of conditions that confound behavioral standards was made possible by the pandemic-driven change in the school system. Due to these conditions and the COVID-19 pandemic, students may experience behaviors like social media addiction and social anxiety that may affect their well-being or happiness. Thus, this study aims to investigate the effects of social media addiction and social anxiety on the happiness of tertiary students amidst the COVID-19 pandemic. The study was conducted on 316 (...) first-year college students utilizing Google forms to disseminate questionnaires. After utilizing Bergen Social Media Addiction Scale, Social Anxiety Scale, and Oxford Happiness Questionnaire, it was found that social media addiction (β = -0.30, p<.00) and social anxiety (β = -0.003, p<.00) has a significant negative effect on happiness. Therefore, the study recommended and designed a student wellness program that provides a range of recreational, healthimproving, self-esteem-boosting, and relationship-strengthening activities for students in order to mitigate the negative effects of problematic social media usage and social anxiety that negatively effect their happiness. (shrink)

In the philosophy of language and epistemology, debates often centre on what content a person is communicating, or representing in their mind. How that content is organised, along dimensions of salience, has received relatively little attention. I argue that salience matters. Mere change of salience patterns, without change of content, can have dramatic implications, both epistemic and moral. Imagine two newspaper articles that offer the same information about a subject, but differ in terms of what they headline. These articles can (...) be said to adopt different linguistic salience perspectives. Making different things salient in language is a way of making different things salient in an audience’s mind: it is a way of encouraging the audience to adopt a particular cognitive salience perspective. Building on Elisabeth Camp’s work on perspectives, and Sebastian Watzl’s work on attention, I suggest that one has a certain cognitive salience perspective in virtue of better noticing, remembering, and finding cognitively accessible certain contents over others. Drawing on psychological research into cognitive biases and framing effects, I argue that that simply making some content salient in the mind, perhaps through first making it salient in language, can be sufficient to activate substantive cultural beliefs or ideologies associated with that content. Where those beliefs and ideologies have epistemic and moral problems, we have grounds for criticising the salience perspective that causally produced them. Besides this instrumental harm, I also suggest that certain salience perspectives can themselves constitute harm. I draw on feminist work on objectification to argue that making the wrong thing salient about a person can constitute a way of dehumanising them. A great many factors, from physical and psychological violence, to false beliefs and credibility deficits, have already been identified as potentially harming an individual or group. What is distinctive about this argument, then, is the idea that, sometimes, mere patterns of salience can be damaging in and of themselves. (shrink)

At present, when we live under the duress of the speed/quantity/fleeting impressions dictatorship, no possibility avails to formulate one’s total identity in horizontal and vertical dimensions, and therefore a serious danger confronts us to loose our historical consciousness and the taste of the wholeness of life. Intrying to reach ever-new modes of acceleration, we tend to forget what is really worthwhile. Loosing of memories as to the events, emotions, places, people and things, culminates in the total loss of memory concerning (...) Memory itself – not only as a psychological quality of remembering, but Memory as a phenomenon of life-consciousness. This leads us to the question of memory and its connections with consciousness, with being (also with the forgetting of being) with time, with the past and with the future; also with death and the wholeness of life. In the paper different understanding of memory have been considered: memory as being inphilosophy of St. Augustin, memory as Bildbewustsein in Husserl’s phenomenology and memory and narrative in W. Benjamin’s philosophy. (shrink)

Current theory-of-mind research faces the challenge of reconciling two sets of seemingly incompatible findings: Whereas children come to solve explicit verbal false belief tasks from around 4years of age, recent studies with various less explicit measures such as looking time, anticipatory looking, and spontaneous behavior suggest that even infants can succeed on some FB tasks. In response to this tension, two-systems theories propose to distinguish between an early-developing system, tracking simple forms of mental states, and a later-developing system, based on (...) fully developed concepts of belief and other propositional attitudes. One prediction of such theories is that the early-developing system has signature limits concerning aspectuality. We tested this prediction in two experiments. The first experiment showed that 2- and 3-year-olds take into account a protagonist's true or false belief about the location of an object in their active helping behavior. In contrast, toddlers' helping behavior did not differentiate between true and false belief conditions when the protagonist's belief essentially involved aspectuality. Experiment 2 replicated these findings with a more stringent method designed to rule out more parsimonious explanations. Taken together, the current findings are compatible with the possibility that early theory-of-mind reasoning is subject to signature limits as predicted by the two-systems account. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

What is the spirit that animates collective action? What is the ethos of democracy? _Worldly Ethics _offers a powerful and original response to these questions, arguing that associative democratic politics, in which citizens join together and struggle to shape shared conditions, requires a world-centered ethos. This distinctive ethos, Ella Myers shows, involves care for "worldly things," which are the common and contentious objects of concern around which democratic actors mobilize. In articulating the meaning of worldly ethics, she reveals the (...) limits of previous modes of ethics, including Michel Foucault's therapeutic model, based on a "care of the self," and Emmanuel Levinas's charitable model, based on care for the Other. Myers contends that these approaches occlude the worldly character of political life and are therefore unlikely to inspire and support collective democratic activity. The alternative ethics she proposes is informed by Hannah Arendt's notion of _amor mundi_, or love of the world, and it focuses on the ways democratic actors align around issues, goals, or things in the world, practicing collaborative care for them. Myers sees worldly ethics as a resource that can inspire and motivate ordinary citizens to participate in democratic politics, and the book highlights civic organizations that already embody its principles. (shrink)

Purpose Online violence has been rampant in the past decade, intensifying the victims’ suffering owing to its rapid dissemination to vast audiences. This study aims to focus on online gender-based violence directed against young Bedouin women who have left their male-dominated home territory for academic studies. This study examined how the backlash against these students, intended to stop changes in traditional gender roles, is reflected in offensive TikTok videos. Design/methodology/approach This research is based on a qualitative-thematic analysis of 77 questionnaires (...) and 30 semistructured in-depth interviews with first-year female Bedouin students aged 18–21 years. Findings The backlash was widespread, with young Bedouin men using offensive videos as “proof” that women have violated codes of honor and morality. The videos exhibited four types of gender-based violence: claims of immoral behavior, aggressive captions that take the footage out of context, allegations of immodest clothing and digital photo editing that produced fabricated results. Examining participants' reactions to the videos, this study revealed two patterns of response: passive acceptance of the situation and an active approach that included reaching out to powerful Bedouin men for solutions. Originality/value This research enriches the literature on online gender-based violence, particularly against women in traditional societies, and suggests practical steps: developing online media literacy in traditional societies, adopting a proactive approach and nurturing social self-competence in women who have been victims of online gender-based violence. (shrink)

On some accounts, Sophocles’ Philoctetes is most notable for what it lacks: alone among the extant Attic tragedies, there are no women in the dramatis personae; alone among the extant plays of Sophocles, no characters die; and the chorus plays a relatively diminished role, adhering most closely to Aristotle’s injunction in the Poetics that a chorus should take on the role of an actor. But when viewed through the lens of ecocritical feminism and vibrant materialism, notably the work of Donna (...) Haraway, Mel Chen, Jane Bennett, and Anna Tsing, the play’s landscape, the island of Lemnos, comes to life; and it teems with feminine energies as well as compromised and complicated animacies, while the chorus serves as an empathic focalizer and world-builder. This paper argues that in addition to animating the island’s material ecosystem, Sophocles conjures Lemnos’ mythic ecosystem, most notably the tale of the notorious, murderous, and malodorous Lemnian Women. All of these elements cohere to characterize Philoctetes as an abject, sterile menstruator. Furthermore, the chorus’s brief, strange Hymn to Gaia encapsulates the play’s tension between a masculine, heroic, teleological narrative and the feminine, primordial, bestial world of Lemnos. These dynamics are further considered through the lens of fifth-century Athenian colonization, the story of the indigenous Lemnian Pelasgians, and a colonial reading of the Odyssey’s Cyclopeia. Finally, the paper explores the close, mutually constitutive relationship between text, landscape, and body via the popularity, in later antiquity, of pharmacological applications of Lemnian Earth, used to treat, among other ailments, snakebites and menstruation. (shrink)

Management of effort is one of the biggest challenges in any team, and is particularly difficult in distributed teams, where behavior is relatively invisible to teammates. Awareness systems, which provide real-time visual feedback about team members’ behavior, may serve as an effective intervention tool for mitigating various sources of process-loss in teams, including team effort. However, most of the research on visualization tools has been focusing on team communication and learning, and their impact on team effort and consequently team performance (...) has been hardly studied. Furthermore, this line of research has rarely addressed the way visualization tool may interact with team composition, while comprehension of this interaction may facilitate a conceptualization of more effective interventions. In this article we review the research on feedback in distributed teams and integrate it with the research on awareness systems. Focusing on team effort, we examine the effect of an effort visualization tool on team performance in 72 geographically distributed virtual project teams. In addition, we test the moderating effect of team composition, specifically team members’ conscientiousness, on the effectiveness of the effort visualization tool. Our findings demonstrate that the effort visualization tool increases team effort and improves the performance in teams with a low proportion of highly conscientious members, but not in teams with a high proportion of highly conscientious members. We discuss the theoretical and practical implications of our findings, and suggest the need of future research to address the way technological advances may contribute to management and research of team processes. (shrink)

Pour faire parler le Mvett, la philosophique devait de faire pratique, pour que la pensée se conjugue avec l'action, tant il est vrai que le Mvett, par-delà l'épopée, est au fond la vie pensée par l'Etre. D'où une approche phénoménologique et éthique, qui permet de montrer comment le Mvett met en oeuvre, à sa manière, les deux catégories fondamentales de l'Altérité et de la Transcendance. Ce qui se vit sur le mode initiatique peut alors se conceptualiser avec le concours de (...) Platon, Aristote, Hegel, Husserl et Ricoeur. (shrink)

Rancière’s political thought is the object of growing fascination, particularly as a lens through which to interpret contemporary political protests, yet his conception of axiomatic equality remains unexamined. This article investigates Rancière’s account of equality as a ‘presupposition’, showing that an axiom of equality guides momentary acts of resistance, but also serves as a ‘necessary and sufficient condition’ of all societies, however hierarchical. Although this account holds some appeal, I argue that it restricts equality to two, not especially satisfying possibilities: (...) a temporary revelation or a hidden secret. This rendering of axiomatic equality is symptomatic of Rancière’s general hostility toward institutional politics. Because Rancière tends to depict ‘institutions’ per se as oppressive, equality is positioned ‘outside’ the socio-political order – as its fleeting interruption or disavowed condition of possibility. I argue, on the contrary, that a radically egalitarian politics today should affirm a practice-centered project of institution-building. (shrink)

W.E.B. Du Bois’s reading of whiteness as a “public and psychological wage” is enormously influential. This essay examines another, lesser known facet of Du Bois’s account of racialized identity: his conceptualization of whiteness as dominion. In his 1920–1940 writings, “modern” whiteness appears as a proprietary orientation toward the planet in general and toward “darker peoples” in particular. This “title to the universe” is part of chattel slavery’s uneven afterlife, in which the historical fact of “propertized human life” endures as a (...) racialized ethos of ownership. The essay examines how this “title” is expressed and reinforced in the twentieth century by the Jim Crow system of racial signs in the United States and by violent “colonial aggrandizement” worldwide. The analytic of white dominion, I argue, allows Du Bois to productively link phenomena often regarded as discrete, namely, domestic and global forms of white supremacy and practices of exploitation and dispossession. Ultimately, the entitlement Du Bois associates with whiteness is best understood as a pervasive, taken-for-granted horizon of perception, which facilitates the transaction of the “wage” but is not reducible to it. (shrink)

At first thought, iteration seems banal. It is about repeating the existing; nothing is changing. But this special issue shows that, in an era obsessed with the new, it is often the repetition of the old that creates social change. Iteration fosters persuasion. It affords opportunities for critical and creative engagement with meaning, values and knowledge. It invites collaboration, though its apparent simplicity often belies a tremendous amount of individual and collective labour involved in the practices of iteration. Through its (...) repetition of the existing, however, iteration also can be a mechanism for reproducing the status quo. Its pervasiveness and banality naturalises power, and its mimetic qualities shrink spaces for critical distance and care. The editors of this special issue have brought together a delightful and fascinating diversity of articles focussed on iteration in cultural production in the digital age. We hop across geographies to examine lockdown diaries, artists’ books, socialist memes, fake news, the design of social media platforms and artificial intelligence, activism, film, social media forum moderation, news website reader comments and more. Iterating through the collection as a whole, across its many disciplines, is a commitment to theorising through empirical evidence, to explaining with critique, and to providing pathways to praxis. These characteristics of this special issue, and the many concepts and arguments it puts forward, make this collection of work exceptionally rich material for seeing iteration and how it shapes the world we live in today, as well as the world we want it to be. In this preface, I take a media sociology approach to show how iteration can be usefully understood as collaborative communication for change. I see this understanding of iteration, whose ascendancy is related to the ascendancy of computer science, as baked into the form of communication technologies—and thus as shaping the kinds of iteration that are possible when we use these technologies. This understanding also prompts us to focus on the connection between iteration and social change. To explore how this works, I analytically slow down the practice of iteration to show that it is a communication practice of transmission. That transmission practice is itself constituted of cognate communication practices—the reception, evaluation and production of knowledge—in which visibility and persuasion are key. In the latter parts of the preface, I illustrate this through the example of witnessing as iteration, as the high-stakes nature of witnessing make it a canary in the coalmine, more generally, for mediated communication in the digital age. I show how breaking the witnessing practice down into its various parts allows us to see how power enters and inflects who and what are iterated, when—and who and what are not. Thinking critically with iteration and against unequal power relations, the praxis this preface suggests is one—much in line with the rest of this special issue—of explaining how iteration might move the grassroots towards their goals. (shrink)

This paper examines one strand of the ‘turn to ethics’ in recent political theory by engaging with Michel Foucault's late work on ‘the care of the self.’ For contemporary thinkers interested in how democratic politics might be guided, informed, or vivified by particular ethical orientations, Foucault's inquiry into ancient ethics has proved intriguing. Might concentrated ‘work on the self’ contribute to efforts to resist and remake present-day power relations? This paper endeavors to raise doubts about the Foucauldian inspired view, which (...) regards a reflexive relation of the self to itself as a privileged site for critically engaging with existing configurations of power. To do so, I offer a close reading of Foucault's scholarship that examines his work on ethics together with his well-known theory of power. I demonstrate that Foucault's distinctive theory of power, if read carefully, alerts us to the limits of the care of the self as a strategy for making power relations more equitable, open, and responsive to democratic constituencies. As I show, disciplinary power and biopower target collectivities by ‘individualizing’ and ‘massifying,’ respectively, and thereby diminishing the potential ‘counter-power’ generated by pluralistic association. If this dimension of Foucault's thought is appreciated, the ‘care of the self’ appears as a very limited resource for challenging these de-politicizing effects. Yet this paper also draws on Foucault's thought in order to stress the importance of re-orienting debates concerning the relationship between ethics and politics toward associative rather than reflexive practices of freedom. (shrink)

The phenomenon of charismatization, which has intensified on the territory of Ukraine since the independence of Ukraine, is constantly in the field of view of religious scholars. Unusual forms of worship, critical articles in the media, as a result, the formation of negative public opinion - all this led to an impartial, unbiased, objective study of this phenomenon by scientists.

Non-traditional religious entities are no longer a marvel on the territory of Ukraine. Some are on the margins, and some, including non-Christians, are quite active and talkative. Non-Christianity in religious literature means those religious trends that occur within traditional Christianity, modernizing it in the context of secularization of social consciousness, scientific and technological and information revolution, social and ecological cataclysms, and offering to man a spiritual and fundamental basis, which is a spiritual and spiritual basis, a world of answers to (...) constant existential inquiries. (shrink)

Let us analyze the latest religious entities in the paradigm context of mass culture, and find out the place and role of modern religiosity among the cultural phenomena of today. In order to answer the question: "Can new religious entities be considered a form of mass culture?", One should first of all analyze briefly the phenomenon of mass culture, its nature, its genesis, the tasks it solves, the methods it uses, and its practical manifestations. Since "mass culture" is a term (...) used in contemporary cultural studies, the question in this perspective has not yet become an object of religious reflection. (shrink)

Religion as a complex socio-cultural phenomenon, which is inherent in the history of mankind at all stages of its development, cannot lie apart from global human processes. In the context of changing paradigms of human thinking, mass secularization of social consciousness, scientific and technological and information revolution, social and ecological cataclysms, modern Christianity is forced to answer "the challenge of time", to seek and offer man such spiritual grounds of his life that will help him to find answers existential inquiries (...) in a rapidly changing world. (shrink)

The emergence and activity of neo-religious groups, to which we also refer to charismatic churches, is a manifestation of one of the global trends of modern religious life-traditional encounter with a new, still unknown. Therefore, it is quite natural that this contact within the framework of the modern charismatic movement - this complex, multifaceted phenomenon, requires a comprehensive study, in particular philosophical, sociological, religious, theological, etc. No less relevant is the psychological approach, due to the importance of personal religious experiences (...) in the life of the person. (shrink)

The article outlines the methodological problems of the philosophical and religious studies discourse of the forecast activity, considers the forecast as a specific type of knowledge, the subject-object interconnection of knowledge in the conditions of forecasting. The analysis of the activity of the cognitive activity of the subject required, in turn, to consider the principle of anthropy and the vector of time changes. The article deals with the problems of the objectivity of scientific analysis of religious reality. The article formulated (...) the scientific-categorical apparatus, which corresponds to the forecast activity in the religious sphere. Specifies and defines certain concepts that help to focus the perspective of religious studies and adequately isolate and predict the religious aspect of social life. (shrink)

Charismatism as a non-Christian movement has been known in the world since the mid-twentieth century. He came to Ukraine relatively recently, so it is a new phenomenon, unknown, which raises constant questions not only among ordinary people, but also among specialists. Due to its heterogeneity, diversity of forms, relative independence of organizational structures, charismaticism requires additional study. But there are some problems with the lack or insufficiency of factual material, such as objective statistics, social survey results, surveys, and more.

André Padoux was among a small number of scholars, including Harvey P. Alper and Lilian Silburn, who introduced the study of Tantra to Western scholars. He authored such important works as Vāc: The Concept of the Word in Selected Hindu Tantras and Tantric Mantras: Studies on Mantrasastra. Padoux's 2017 Hindu Tantric World: An Overview is a significant revision of his 2010 Comprendre le tantrisme: Les sources hindoues.Padoux seeks to discover what constitutes Tantric Hinduism by investigating its essential notions and its (...) numberless practices. These are bound together, "since there is no practice without a theory that gives it meaning and explains it". He discusses the Tantric body, as it "is a... (shrink)

Excerpt from Everyday Ethics A successful book on methods of teaching ethics will improve in the schoolroom the art of instruction in the most difficult province of study and practice. Ethics relates to all manner of deeds and habits of doing which concern one's fellow men, either as private individuals or as members of institutions - members of the social whole. One may conduct himself in such a manner as to obstruct the actions of his fellow men and thereby reduce (...) their labours and strivings to a nullity, more or less, according to his power and skill. Or, on the other hand, he may act in such a manner as to reenforce their labours and strivings and increase the net product of human endeavour. The fact that there are rational objects to be achieved by humanity - name them collectively as the conquest of nature for man's use and the peaceful combination of man with men to the end that each individual may share in the experience of all individuals - these objects ought to be the common aim of all rational beings: this fact furnishes the basis and norm of ethics. It makes evident the Source of Power. The individual who promotes the twofold end of civilisation increases the aggregate power of mankind and at the same time shares in that power. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)