Tuberculosis (TB) is a potentially fatal infectious disease that, in Aotearoa New Zealand (NZ), inequitably affects Asian, Pacific, Middle Eastern, Latin American, and African (MELAA), and Māori people. Medical research involving genome sequencing of TB samples enables more nuanced understanding of disease strains and their transmission. This could inform highly specific health interventions. However, the collection and management of TB isolate samples for research are currently informed by monocultural biomedical models often lacking key ethical considerations. Drawing on a qualitative kaupapa (...) Māori–consistent study, this paper reports on preliminary discussions with groups of Māori, Pacific, and Afghan people in NZ, whose communities have been harmed by TB and TB stigma. Participants’ discussions highlight key concerns and meanings that ought to inform the development of guidelines and a more robust consultative process for the governance of how TB isolate samples are collected and used both retrospectively and in future research. We argue for ethical processes to be culturally nuanced and community-generated, flexible and meaningful, and situated in relation to the physical and symbolic effects of TB. We discuss the significance of Indigenous data sovereignty, rights, and kāwanatanga (governorship) in shaping a multicultural data sovereignty model. (shrink)

The study of defeasible reasoning unites epistemologists with those working in AI, in part, because both are interested in epistemic rationality. While it is traditionally thought to govern the formation and (with)holding of beliefs, epistemic rationality may also apply to the interrogative attitudes associated with our core epistemic practice of inquiry, such as wondering, investigating, and curiosity. Since generally intelligent systems should be capable of rational inquiry, AI researchers have a natural interest in the norms that govern interrogative attitudes. Following (...) its recent coinage, we use the term ``zetetic'' to refer to the properties and norms associated with the capacity to inquire. In this paper, we argue that zetetic norms can be modeled via defeasible inferences to and from questions---a.k.a erotetic inferences---in a manner similar to the way norms of epistemic rationality are represented by defeasible inference rules. We offer a sequent calculus that accommodates the unique features of ``erotetic defeat" and that exhibits the computational properties needed to inform the design of zetetic agents. The calculus presented here is an improved version of the one presented in Millson (2019), extended to cover a new class of defeasible erotetic inferences. (shrink)

Sexual violence against women is an issue of urgency that arises in all cultures locally, nationally, globally and transnationally. This problem has broad dimensions in both the public and private domains, both cases that are reported or not reported to law enforcement. Factually, the trend of this problem has been identified as increasing every year in Maluku, Indonesia. Therefore, the church requires serious attention to prevention and systematic treatment to overcome it. This sensitivity and awareness are a manifestation of the (...) church’s sense of calling and responsibility for the restoration of human dignity. The pastoral sermon service model is the church’s strategic approach to handling this problem. This research aimed to develop a model of pastoral sermons for victims of sexual violence against women in Maluku. This research focused on identifying and exploring the tragic experiences and impacts of sexual violence against women. Furthermore, a cross-cultural pastoral model was created for victims of violence.Contribution: This article provided a new perspective from the post-modern homiletics to approach social issues. This new homiletical approach to dealing with the problem of women’s sexual violence is one of the main focuses of ‘Women’s Theological Studies’ in HTS. (shrink)

The concept of instantiation is realized differently across a variety of metaphysical theories. A certain realization of the concept in a given theory depends on what roles are specified and associated with the concept and its corresponding term as well as what entities are suited to fill those roles. In this paper, the classic realization of the concept of instantiation in a one-category ontology of abstract particulars or tropes is articulated in a novel way and defended against unaddressed objections.

Cieľom článku je nanovo reflektovať činnosť jednej z najslávnejších ženských filozofiek, Hip­parchie z Maróneie. Naším zámerom je ukázať, prečo sa stala v porovnaní s inými ženami antiky taká významná a v mnohom signifikantná pre ďalší vývoj procesu ženskej eman­cipácie. Hlavným svedectvom je pre nás fragment SSR V I 1 od Diogena Laertského, ktorý kladieme do súvislosti s ďalšími antickými správami o Antisthenovi a raných kynikoch. Dve hlavné témy Diogenovho svedectva sú Kratétova svadba s Hipparchiou a spor Hipparchie s Theodórom. Vo (...) výklade poukazujeme na momenty, v ktorých je filozofická osobnosť Hip­parchie nadčasová a inšpiratívna aj pre súčasnosť. (shrink)

Written not by a journalist or politician but rather by a theology professor with a Ph.D. in New Testament studies, Voting by the Bible: The Economic and Foreign Policy Issues begins with the assumption that God intended the Bible to give guidance to every area of life£including how governments should function. Derived from author Wayne Grudemþs magisterial Politics£According to the Bible, this book highlights those economic and foreign-policy issues that have dominated political debate recently. Throughout, author Wayne Grudem supports political (...) positions that would be called more 'conservative' than 'liberal.' However, 'it is important to understand that I see these positions as flowing out of the Bible's teachings rather than positions I hold prior to, or independently of, those biblical teachings,' he writes. 'My primary purpose in the book is not to be liberally or conservative, or Democrat or Republican, but to explain a biblical worldview and a biblical perspective on issues of politics, law, and government.' Concise yet carefully argued, this book is a must-read for any Christian concerned about current debates over the economy, the size and role of government, and the best way forward out of the current recession. Not every reader will agree with the book's conclusions. But by grounding his analysis deeply on Scripture, Grudem has equipped Christians to better understand and respond to some of today's key political debates wisely and in a manner consistent with their primary citizenship as members and ambassadors of the kingdom of God" -- Publisher description. (shrink)

Svaka djelatnost iskazuje identitet djelatnika. U autobiografiji se reprezentira pluralni identitet pisca autobiografije. U njoj otkrivamo ono što je neka osoba. U autobiografiji njen pisac traga za sobom, za svojim osobnim identitetom. U pitanju o identitetu osoba u autobiografiji zapravo pita što je događaj njenog života. Autobiografija je svijest o sebi. Sjećanje i iskustvo izgrađuje i oblikuje osobnu svijest, potvrđuje znanje o vlastitom identitetu, o identitetu koji nije dan nego nastajući, jer tek kroz sjećanje i iskustvo osoba istodobno gradi imaginarnu (...) stvarnost prošlog i postaje ono što jest. U svaku osobnu priču se utka sve što je iskustvo te osobe, iskustvo koje nikako nije samo osobno iskustvo, nego i iskustvo jedne kulture, jezika, obrazovanja, drugih… Autobiografija je tekst u kojem pisac gradi svoj identitet, pokazuje svoju »osobnu kartu« i retušira svoju sliku koju će u njoj priložiti. U pisanju autobiografije pisac ponovo izgrađuje svoj identitet, sebe sama. U svakom djelu stvaralac stvara i sebe samog. U svakoj biografiji je moguće raspoznati mnoga filozofiji relevantna pitanja, od pitanja identiteta do pitanja reprezentiranja subjekta. U onim koje su pisali filozofi posebno. U odluci da piše u prvom licu filozof iskazuje svoju senzibilnost, a iznad svega potvrđuje da je osobno odgovoran za ono što se u njegovom djelu tvrdi, da to nije neka apersonalna, božanska riječ ili kaza anonimnog narodnog mudraca, nego njegova temeljna riječ, filozof sam. Subjekt govori. Presudan je Ego Cogito, koji postaje Osobnost, Ja Pisanja, Autorstvo. Filozofsko djelo je osobna karta filozofa. U autobiografskom tekstu autor otkriva, potvrđuje i definira svoj identitet, ali na kraju ono njegovo uistinu osobno nije njegovo Ja, jer njegovo Ja zapravo postaje junak osobne priče. Pisac autobiografije na kraju postane Ja teksta.Every activity reflects the identity of the person who is engaged in it. In an autobiography a multiple identity of the autobigrapher is displayed. It discloses everything that a person is or was. And no other can do it better than the person in question. In an autobiography, the writer is searching for himself, his own identity. In the identity question of the autobiography , the person asks what has been the crucial event in his or her life. Autobiography is awareness of the self. Memories and experience develop and shape a personal conscience, they attest the awareness of the personal identity, identity which is not a given, but is ever evolving. It is only through remembering and experiencing that a person simultaneously develops the imaginary reality of the past and evolves into what he or she is. Every personal story consists of the experience of that particular person, experience that is not only a personal one, but also experience involving a particular culture, language, education, and contact with others… An autobiography is a text in which a writer develops his own identity, displays his “identity card” and retouches his own image. When writing an autobiography, the writer reinvents his own identity, his own self. In every creative work the creator creates himself, as well. In every biography it is possible to recognize many relevant philosophical issues, from the question of identity to the question of representation of a subject, especially those written by philosophers. By deciding to write in the first person singular, a philosopher expresses his sensitivity, confirming that the philosophy he embodies belongs to him, affirms that he is personally responsible for what he claims in his work, that is certainly not an apersonal, divine sentence or a tale of an anonymous folk sage, but his own quintessential sentence. A subject speaks. This is Ego Cogito that becomes personality, the I of the writing. Authorship. A philosophical work is an identity card of a philosopher. In an autobiographical text, the author discloses, develops, affirms and defines his own identity, but in the end his personal I is not his own I, because his I becomes a protagonist of a personal story. The writer of an autobiography becomes I of the text, in the end. (shrink)

A promise to do some action seems to create a binding obligation to do that action. And yet, paradoxically, an obligation seems not to be a fact that we can create or bring into existence; we can create an obligation only by creating or bringing into existence something else. The only way to avoid the paradox is to show that the act of promising creates something other than an obligation, which nonetheless binds us to perform the action in question. After (...) considering and rejecting various options such as the promisee's expectation and the promisor's resolve, Prichard locates the bindingness of a promise in a prior general promise, which allows the noises we make when promising to generate an obligation to perform the promised action. (shrink)

Philosophy; philosophical theology; philosophical anthropology; history.

Critical edition of a classical commentary on Śābdanirṇaya of Prakāśātma Muni on Advaita Vedanta philosophy.

Classical work, with exhaustive Hindi commentary, on Mimamsa philosophy.

Comprehensive work on the fundamentals of Jaina philosophy.

Festschrift in honor of 60th birthday of Āgamānaṅdasvāmikaḷ, 1896-1961; collection of his speeches and writings on Vedanta and other aspects of Hindu philosophy.

The master narrative of Apartheid South Africa created a specific identity for white boys and men and, together with this identity, a very particular role and place within the South African context. This identity was exemplified in the men who were conscripted into the military from 1967 until 1994, and who participated in operations on the border regions of Namibia and Angola as well as within local townships in the war of liberation against apartheid and minority rule. Many veterans have (...) been left grappling not only with the traumas associated with combat but also with the loss of their identities as war heroes in a country under changed political control. As a result, many of their personal stories and experiences of combat have been silenced by society at large and also, to varying degrees, within their own families, the Church, and among the younger generation who have grown up under a different dispensation. The conflict between vacillating narratives of villains who fought on the wrong side of history and victims of a closed socialisation system has supported the identity struggle faced by many veterans today. Against this backstory, this article explores the effects of storytelling as a trauma release using a narrative approach.Contribution: This article offers a contribution to the use of storytelling in pastoral conversations as a trauma release for untold stories. This insight links to the focus and scope of the journal as a pastoral narrative approach has been used under the umbrella of Practical Theology. (shrink)

Se aborda el problema de qué es una ley científica. Se analiza la concepción tradicional hempeliana sobre la posibilidad de caracterizar una forma lógica para los enunciados de ley científica, que las distinguiría de las regularidades accidentales, concluyendo que ello no es posible. Se analiza entonces el problema de cómo es posible la predicción a partir de enunciados de ley, si no hay diferencia lógica con afirmaciones de regularidad, buscando criterios que permitan el establercimiento de afirmaciones proyectables. Correlativamente se trata (...) el problema de la normatividad de un criterio de identificación de candidatos a enunciados de ley, candidatos que ya no denominamos "lawlike statements" puesto que se ha abandonado la pretensión de que lo que determina los buenos candidatos a leyes sea su forma. A lo largo del texto se analizan de modo argumentado las posiciones filosóficas más tradicionales. Las conclusiones apuntan a la posibilidad de criterios de identificación a leyes sólo parcialmente normativos. (shrink)

Budući da je, za razliku od manipulacije, moguć samo kao su-djelovanje u slobodi, odgoj se zbiva tamo i jedino se tamo može zbivati gdje se poštuje i razvija osobnost onih koji u odgoju sudjeluju, tj. koji međusobno odgojno djeluju. To upravo znači da je odgoj djelovanje utemeljeno u poštivanju drugog kao drukčijeg, samosvojnog, autonomnog, slobodnog bića. To nadalje znači da je odgoj u bîti uvijek odgoj za pluralizam vrijednosti, pretpostavki, vjerovanja, mišljenja, odnosno načine života koje ljudi razvijaju kao svoje i (...) u kojima se očituje njihova osobnost. Ali kao su-djelovanje u slobodi to poštovanje mora biti uzajamno.Odgajati dakle znači razvijati drugoga kao drukčijega, koji drži do svoje osobnosti, ali koji isto tako drži i do osobnosti drugih ljudi. I to ne samo zato što misli da pravo na vlastitu osobnost mora platiti pravom drugima da budu drukčiji, nego zato što je svijestan da je osobnost u bîti moguća tek s različitošću ljudi koji se u svojoj različitosti ipak međusobno uvažavaju i komuniciraju otvarajući kroz tu komunikaciju, baš svojom posebnošću, drugima nove mogućnosti osobnog razvoja. Drugim riječima, odgoj se zbiva tamo i tada gdje se zbiva drugi i drukčiji čovjek kojem je drugi i drukčiji čovjek najveća potreba, te sam biva čovjekom pomažući drugome da to bude.Since education, unlike manipulation, is possible only as a co-action in freedom, it occurs, andcan occur only at the point where educational co-actors’ personalities are being respected and developed. That implies that the education is an actionfounded in respecting the Other as different, autonomous and free human being. Furthermore,that figures that the education is essentially always an education for pluralism of values, presuppositions,beliefs, thoughts, ways of life that people develop as their very own and through which theymanifest their personalities. But, as the co-action in freedom, that respect has to be mutual.Therefore, educating means developing the Other as different, as one that respects his own personality,but also respects Others’ personalities. And not only because one considers that as a way ofpaying for the right to his own personality by means of Others’ rights to be different, but because ofbeing conscious that the personality is essentially possible only among different people who developmutual respect exactly through their differences. Through that kind of communication, particularlyby their singularity, they render new possibilities of personal development to Others. In other words,education takes place only there and then where other and different human beings occur, and assuch have the greatest need for different Others, being themselves the human beings by helpingOthers to be ones. (shrink)