Islam in the Ukrainian territory has more than a thousand years of history. However, after the extermination of the Islamic world on Ukrainian lands by means of Stalin's vandalism, in particular the deportation of the Crimean Tatar people who professed Islam to Central Asia, the destruction of mosques and madrasas, the repression of the clergy of Islam, we have mentioned this religion mostly or in recent times. related to Muslims abroad.

Ukraine has left a prominent mark in world religious history. I will not begin to substantiate my opinion here broadly, but I believe that it was Ukraine that gave way to Eastern Christianity, which ensured the preservation of Orthodoxy as its specific denomination. Moreover, in the thirteenth century, through its resistance to the invasion of the Tatar-Mongols, it preserved the Christian world from the onset of Islam. Through the Vladimir tradition, Ukraine has maintained the desire of the two branches (...) of Christianity to fulfill the covenant of Christ so that they all may be one, and may offer a possible path to this by their Union of Brest. Ukraine gave an example of the survivability of oncational Christianity, because no matter how much our souls died, our Ukrainian Christianity and the Poles with the Vatican and Muscovy did not die from our nation. Ukraine has exemplified poetic, artistic rather than holo-socialized Christianity through its organic union with the popular beliefs of the day before it. Ukraine gave the example of living, unskilled Christianity, which corresponded to the mentality of the Ukrainian as a creator, a hard worker. Ukraine gave in to somewhat feminized Christianity, given the significant role that women played in the lives of their people at the level of household and housewives. (shrink)

This collection addresses a post-WWII shift in the hierarchy of scientific explanations, where the highest goal moves from reductionism towards some ...

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)

Evidence shows that people with high social anxiety levels ruminate about distressing social events, which contributes to the maintenance of social anxiety symptoms. The present study aimed to explore the role of shame in maintaining post-event rumination following a negative social event in a student sample. Participants reported negative rumination related to the event one day and one week after the speech. PER measured one day after the speech was not associated with social anxiety symptoms and state anxiety. One week (...) later, participants with clinically relevant social anxiety symptoms experienced greater PER. State shame was the only significant predictor of PER in a regression equation that also included social anxiety symptoms, state anxiety and self-evaluation of performance. Possible explanations and implications are discussed in light of cognitive models of social anxiety. (shrink)

Some theories of goodness are descriptively rich: they have much to say about what makes things good. Neo-Aristotelian accounts, for instance, detail the various features that make a human being, a dog, a bee good relative to facts about those forms of life. Famously, such theories of relative goodness tend to be comparatively poor: they have little or nothing to say about what makes one kind of being better than another kind. Other theories of goodness—those that take there to be (...) absolute goodness—are comparatively rich: they offer grounds for judging some types of things better than others because they have more absolute goodness. Moorean accounts, for example, can tell us that humans and human experiences are superior to bees and blades of grass. But such theories tend to be descriptively poor: they struggle to tell us in virtue of what this is so. In this essay we motivate and flesh out a view that splits the difference between accounts of goodness as relative and accounts of goodness as absolute. Such a view holds promise only if the mechanics of this kind of metaphysics of goodness can be worked out. Here we present a view on which the paradigm for absolute goodness is God and the paradigm for each kind of relative goodness is a divine idea. (shrink)

In the Phenomenology of Spirit, chapter IV, Hegel attempts to show how consciousness becomes self-consciousness. Self-consciousness manifests itself both as the ground on which it makes its object opposite to itself, and as a higher truth by demolishing the otherness of its object in order to preserve it for self-consciousness. Since it presupposes itself as the inner truth (or ground) it realizes itself both as the origin and the aim of desire. In other words, by virtue of presupposing its identity (...) in its dissolution, self-consciousness desires to re-constitute the unity with itself. Therefore, it grasps everything else as a negative object of desire in advance. That is to say, its appearance seems to be an ‘obstacle’ before its satisfaction. However, through experience of negating, self-consciousness learns that its object is also a ‘means’ (i.e., has truth or positive aspect) for its end point. It realizes this latter aspect of its object especially when it is faced with another self-consciousness. At this level, self-consciousness comes to see that there is a counter-balance of opposing powers between itself and the other self-consciousness. This counter-balance leads both self-consciousness to a mutual recognition and, then satisfaction of mutual desires. Therefore, since both the origin and the aim of desire is self-consciousness itself, it (self-consciousness) grasps itself as the positive (real) object of desire and then discerns in the mutual recognition the positive aspect of another which was taken as a negative element before. The satisfaction of desire begins with realizing this positive aspect of another self-consciousness. (shrink)

After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...) we can overcome false prejudgment only by having recourse to the subject matter of the texts and by understanding texts on the model of dialogue which happens between the partners questioning themselves on the basis of a subject (sache). For him, understanding oneself and others happens as an event of dialogue simply because understanding takes place within the world of language. Language gets concretized and temporalized by the give and take of words. In other words, language is not a mere system of signs, but rather is uncoveredness of beings and the way within which human Dasein realizes himself. Since historical tradition which supports every event of understanding discloses itself only within language and language is a matter of sharing and participating, understanding is historical and temporal. Here the words “historicity” and “temporality” do not refer merely to “being in the history and time.” This is to approach the event of understanding from chronological and universal notion of time. Historicity and temporality are basically the distinctiveness of disclosedness of beings. Philosophical thoughts, scientific theses, trends which effect the course of history constitute the historicity of understanding by creating a sort of discontinuity in the continuity of history. Hence historicity is the basis for the formation of fore understanding and prejudgment. Philosophical hermeneutics tries to show how the continuity of history and traditions occurs through discontinuity (historicity) of understanding. (shrink)

Globalization process through which our individual and societal relations turn out to be parts of world-wide network of power relations has transformed the meaning of the notion ‘dialogue’ dramatically. For discerning better this dramatic transformation, we should focus on the historical meanings of the notion ‘dialogue’. In ancient philosophical texts, such as Plato’s works, dialogue appears to have two different dimensions: 1) conversation of human soul with itself; 2) conversation between human beings toward a common purpose. In each case, this (...) notion refers basically to incompleteness and shortcomings of human knowledge and intellect regarding universal truth. Upon this basis, it signifies that ‘having a purposeful conversation with others’ is being on the way toward universal truth. (shrink)

Since 1900, debates about the justification of punishment have also been debates about the cause of crime. In the early twentieth century, the rehabilitative ideal of punishment viewed mental illness and dysfunction in individuals as the cause of crime. Starting in the 1970s, retributivism identified the immorality of human agents as the source of crime, which dovetailed well with the “tough-on-crime” political milieu of the 1980s and 1990s that produced mass incarceration. After surveying these historical trends, Wirts argues for a (...) social critical view that crime is best understood as a product of an unjust society, not faulty human beings. This view should take the lessons learned by the critiques of rehabilitation, however, and resist the tendency to reduce human beings to recipients of social services. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Bookworms to Enchanted Hunters: Why Children ReadMaria Tatar (bio)Sensation SeekersThe laws governing the conservation of cultural energy are particularly effective when it comes to children’s literature. Peter Pan, Alice in Wonderland, The Chronicles of Narnia, The Yearling, The Wizard of Oz, Pinocchio, The Wind in the Willows, The Secret Garden, The Snow Queen: these are just a few of the volumes that continue to pull and tug (...) on young readers, drawing them into enchanted other worlds. Their propulsive force has moved from one generation to the next, setting minds into motion, renewing senses, and almost rewiring brains. Favoring expressive intensity over intellectual heft, the books of childhood use no-holds-barred melodramatic strategies until we are under their spell. We can all remember the jolts and shimmer of books we read as children, the moments that sent shivers up and down the spine.“Wow” moments saturate children’s stories, exploiting the emotive power of language for maximum effect.1 Think of the multiple evocations of the web created by the spider Charlotte in E. B. White’s book, how it “glistens” in the light and makes a pattern of “loveliness and mystery.” “What a curious feeling,” Alice declares in Lewis Carroll’s Alice in Wonderland once she has tasted the contents of a bottle marked “Drink me.” After that, the world she enters only becomes “curiouser and curiouser.” Dorothy lands in Oz and her eyes grow “bigger and bigger” at the “wonderful sights” she sees. They continue widening as she follows the Yellow Brick Road to Oz with her three companions. “A million golden arrows” point the way to Neverland, as the Darling children begin to experience the first in a series of bursts of beauty and rumbles of violence. Those rumbles create similar wow effects. Who can forget the moment when Iorek Byrnison, one [End Page 19]Maria Tatar Maria Tatar is the John L. Loeb Professor of Germanic Languages and Literatures at Harvard University, where she chairs the Program in Folklore and Mythology. She is the author of Classic Fairy Tales, The Annotated Brothers Grimm, The Annotated Hans Christian Andersen, and The Hard Facts of the Grimms’ Fairy Tales and has written for the New York Times, the New Republic, and Slate.com.Copyright © 2009 Board of Trustees of the University of Illinois... (shrink)

Donald Davidson has made enormous contributions to the philosophy of action, epistemology, semantics and philosophy of mind and today is recognized as one of the most important analytical philosophers of the late twentieth century. _Donald Davidson: Truth, Meaning and Knowledge_ addresses * Davidson's writings on epistemology and theory of language with their implications of ontology and philosophy of mind * the central issue of whether truth is the ultimate goal of enquiry, challenged by contributions from Richard Rorty and Paul Horwich (...) * Davidson's approach to semantics and applied linguistics as addressed by Kirk Ludwig, Gabriel Segal, Peter Pagin, Stephen Neale, Herman Cappelen and Ernie Lepore and Reinaldo Elugardo * Davidson's advances in the philosophy of mind in relation to the views of Williard V. Quine, John McDowell and Peter F. Strawson, in essays by Roger Gibson and Anita Avramides. (shrink)

The dissertation shows that the arguments advanced by E. D. Hirsch for authorial intention as the criterion of interpretation do not provide a basis for validity in interpretation because the subject-object ontology underlying those arguments is incompatible with the idea of the identity of a text's meaning. The dissertation argues that, inasmuch as Hirsch's model of interpretation presupposes the total separation of meaning and significance and restricts the meaning of the text to the author's intention, it establishes an insurmountable gap (...) between text and interpreter. This dissertation will attempt to show that H.-G. Gadamer's approach to interpretation succeeds where Hirsch's fails in providing a basis for a legitimate and true interpretation. ;For Gadamer, we can only understand a text by assuming that we share a common linguistic horizon. The horizon itself, however, is grounded in the ontological features of the subject-matter of the text. These ontological features, he maintains, manifest themselves in the dialogical character of language and provide a transcendental ground for the possibility of giving a true interpretation of a text. The meaning of a text thus retains an identity, in Gadamer's view, but it is also capable of assuming an indefinite variety of finite expressions for its content. Gadamer accordingly argues that the meaning of a text cannot be legitimately equated with the intentions of its author. ;In Chapter One, the problem of relativity and objectivity in interpretation is presented. In this context, the problem of method and subject-object ontology is discussed. Chapter Two turns to the problem of the identification of meaning with authorial intention. The intentionalist approaches of Knapp, Michaels, Juhl, and Hirsch are criticized. It also delineates Gadamer's approach to the identification of the author. In Chapter Three, the problem of textual identity is discussed in terms of Hirsch's and E. Betti's distinction between meaning and significance. After presenting the dynamic identity of the text in Gadamer, it is argued that textual identity reveals itself in the truth-claim of the text. Chapter Four attempts to articulate how the ontological characteristics of textual meaning can, as Gadamer argues, provide a basis for truthfulness in interpretation. (shrink)

There are many narrations about the Stories of the Prophets in basic hadith, tafsir and historical sources. In addition to the Qur'an, some information about the stories of the prophets is contained in the Torah and the Bible. The stories of the Prophet were known to Jews and Christians before the advent of Islam. Even the Arabs of the jahiliyyah period had some knowledge about the parables. When the revelation about the stories of the Prophet was revealed, the polytheists were (...) extremely disturbed by it and "esâtîru'l-evvelîn" was used to describe these stories as the tales of the past tribes. Apart from the verses in the Qur'an about the stories of the Prophet, both the hadiths in the hadith sources and the narrations in the historical sources, some of this information was authentic information, while some of it consisted of fabricated information. Among these narrations, there are weak narrations such as Isrâiliyyât, as well as sound ones. It is important how the authors who wrote the works of Kasasu'l-Enbiyâ were affected by the hadiths in the main sources and whether they included these narrations in their works. Therefore, in this study, some hadiths related to the Stories of the Prophets in the Kitâbu'l-Anbiyâ section of Sahîhu'l-Bukhârî, which is one of the most important hadith works and accepted as the most reliable book after the Qur'an, were tried to be examined. In particular, some narrations that the authors of Kasasu'l-Enbiyâ's works were not included in their works, although they were mentioned in Sahîhu'l-Bukhârî, were discussed. In fact, there are many hadiths related to the subject in Sahihu'l-Bukhari. However, in this study, six narrations that were not mentioned by the authors of history, tafsir and Kasasu'l-Anbiya were mentioned. While referring to the aforementioned narrations, no analysis of the hadiths was made in order not to go beyond the scope of the subject and not to exceed the limits of the study. The reasons why these narrations are not references in the Kasasu'l-Anbiya literature are emphasized. Thus, these narrations, which are not mentioned in Kasasu'l-Enbiya's works but are mentioned in the Kitabu'l-Anbiyâ section of Sahîhu'l-Bukhârî, are examined and their source status for the stories of the Prophet is examined. (shrink)

The topic of professionalism has dominated the content of major academic medicine publications during the past decade and continues to do so. The message of this current wave of professionalism is that medical educators need to be more attentive to the moral sensibilities of trainees, to their interpersonal and affective dimensions, and to their social conscience, all to the end of skilled, humanistic physicians. Urgent calls to address professionalism from such groups as the Association of American Medical Colleges, the American (...) Board of Internal Medicine, and the Accreditation Council for Graduate Medical Education, among others. In fact, at the 2004 annual meeting of the AAMC six separate presentations addressed professionalism with such titles as "Evaluating Humanism and Professionalism," Professionalism: Expectation, Education, Evaluation," or "Toward Assessing Professional Behaviors of Medical Students through Peer Observations". Professionalism, then, has become part of the current academic medicine parlance, used by administrators, clinical faculty, residency programs, and professional organizations with an expectation of shared meanings and goals. All of these stakeholders focus on what has become a consistent list of attributes deemed to be the essence of professionalism, which usually include variations on altruism, duty, excellence, honor and integrity, accountability, and respect. In fact, most of the scholarly work to date has been listing, describing, decrying, and measuring/evaluating it. In this collection of essays, we don’t argue with these attributes. Instead, we ask questions of the discourse from which they arise, how the specialized language of academic medicine disciplines has defined, organized, contained, and made seemingly immutable a group of attitudes, values, and behaviors subsumed under the label "professional" or "professionalism." This collection aims to be a critical text, one that questions the profession’s beliefs about the nature of its work and how such beliefs are enacted in medical education, particularly as they fuel the professionalism discourse. In addition, we will scrutinize how the discourse is enacted in both the formal and hidden curriculum, and in the larger medical environment. (shrink)

In much of the current academic and public discussion, conspiracy theories are portrayed as a negative phenomenon, linked to misinformation, mistrust in experts and institutions, and political propaganda. Rather surprisingly, however, philosophers working on this topic have been reluctant to incorporate a negatively evaluative aspect when either analyzing or engineering the concept conspiracy theory. In this paper, we present empirical data on the nature of the concept conspiracy theory from five studies designed to test the existence, prevalence and exact form (...) of an evaluative dimension to the ordinary concept conspiracy theory. These results reveal that, while there is a descriptive concept of conspiracy theory, the predominant use of conspiracy theory is deeply evaluative, encoding information about epistemic deficiency and often also derogatory and disparaging information. On the basis of these results, we present a new strategy for engineering conspiracy theory to promote theoretical investigations and institutional discussions of this phenomenon. We argue for engineering conspiracy theory to encode an epistemic evaluation, and to introduce a descriptive expression—such as ‘conspiratorial explanation’—to refer to the purely descriptive concept conspiracy theory. (shrink)