Spirituality in the workplace is gaining recognition and value among researchers, academicians, and business professionals. The aim of this paper is to examine the impact of spirituality in the workplace on job satisfaction by measuring four dimensions of spirituality in the workplace: meaningful work, sense of community, organizational values, and compassion. The impact of each dimension on job satisfaction is hypothesized. A cross-sectional survey was used to collect data from 100 payroll employees in private insurance companies in Punjab. A correlation (...) analysis showed a positive relationship between all the dimensions of spirituality in the workplace and job satisfaction. A regression analysis revealed that although all the dimensions of spirituality in the workplace are important, organizational values and a sense of community are the most important in terms of the job satisfaction level of employees. This work will help insurance companies to better understand the concept of spirituality in the workplace and its importance. Insurance companies can improve their functioning by encouraging employee spirituality in the workplace. (shrink)

Does shame have any role in politics? Far too often, shame is used as a weapon to dominate those who lack social power. For which reason, it is often regarded with skepticism by its many critics. But in an era where lying in order to get ahead in political contests seems to go unpunished by voters, where the sale of life-saving drugs is increased to astronomical proportions in the pursuit of profits, and where daily infractions against the dignity of individuals (...) is both widespread and quickly forgotten, the seeming lack of shame threatens to undermine the shared values on which a democratic world depends. Drawing on the political thought of Hannah Arendt, especially her writings on Jewish and world politics, Worldly Shame constructs a political category of shame that can help us respond to the crises of the present moment. "Worldly shame" can return to us our sense of judgment, can be an inducement to action, and is a panacea for a world torn apart by horrors that diminish humanity. By developing a capacity for "worldly shame," we can create political spaces that are hospitable to a plurality of voices and viewpoints, and which can thus be a bulwark against the world-destroying trends that engulf our world every day. (shrink)

This article addresses Hannah Arendt’s controversial engagement with European imperial ventures in Africa. For many of her critics, Arendt’s description of imperialism either duplicates the ideologically inflected accounts and justifications of mass-murder, or conveys her own personal views of Africans and peoples of African descent. I argue that Arendt’s account in the “Imperialism” chapter of the Origins of Totalitarianism must be read parallel to her discussion of the conflict in Palestine between Jewish settlers and native Arabs. Rather than provide us (...) with an anthropological account of Africans, Arendt provides a political account of the necessity for cooperation in order to blunt imperial power-politics. In a second move, I develop a normative critique from Arendt’s remarks by relying on Heideggerian aspects of “World.” I argue that Arendt’s criticisms are really directed at Europeans who were unable to take the Africans’ point of view. (shrink)

A l'epoque ou le pragmatisme se presente comme la seule theorie de la verite existante, Emile Durkheim propose, dans ce cours inedit prononce a la Sorbonne en 1913-1914, de s'interroger sur les rapports que cette pensee entretient avec la sociologie et la philosophie. Se demarquant d'emblee des theses majeures du pragmatisme, Durkheim n'en reconnait pas moins la puissance critique a l'egard du rationalisme, et insiste sur les enjeux qui naissent d'une telle confrontation. Si l'ensemble de la tradition philosophique et de (...) la culture francaise est rationaliste, alors l'etude detaillee du pragmatisme en tant que forme possible de l'irrationalisme (de ses origines comme de ses formes recentes, notamment dans la pensee de William James) se justifie aussi bien d'un point de vue national que d'un point de vue strictement philosophique. (shrink)

This book offers fresh academic insights, reflections, questions, issues, and approaches to development ethics, taking into account, African values and ethics. Development ethics is an area of applied ethics that examines the moral issues involved in global, social, and economic transformation. While it is a relatively new discipline, there have been numerous scholarly publications on it from Western perspectives. However, only a few studies that focused on development ethics from the African perspective. To address this gap, the book seeks to (...) answer critical questions such as "What does development mean to Africans?", "How can we measure development?", "Who gets to decide?", and "What constitutes just development in Africa?" With contributions from African scholars from diverse backgrounds, the book covers various development themes such as Theories and approaches to development ethics in Africa, Environmental Ethics and African Development, Ethics, Politics and African Development, Migration and African development, Gender, Ethics and Socio-economic Development in Africa, Education, Ethics and African development. It is an essential resource for researchers, lecturers, and students interested in political philosophy and African culture studies. (shrink)

[Pseudo]Apolodoro nos informa acerca de una tradición mitológica que algunos asociaban a la historia de la ofrenda humana que los atenienses enviaban periódicamente a Minos. La tradición incluye elementos que nos remiten a una amplia gama de aspectos sumamente relevantes de la religión griega, tales como la estrecha relación entre las expresiones cultuales y las competiciones atléticas, la extendida convicción de los estados helenos al respecto de la utilidad práctica de las consultas oraculares (incluso conociéndose casos de inoperancia), o el (...) carácter liminar de los rituales de expiación. (shrink)

When learning a new math concept, should learners be first taught the concept and its associated procedures and then solve problems, or solve problems first even if it leads to failure and then be taught the concept and the procedures? Two randomized-controlled studies found that both methods lead to high levels of procedural knowledge. However, students who engaged in problem solving before being taught demonstrated significantly greater conceptual understanding and ability to transfer to novel problems than those who were taught (...) first. The second study further showed that when given an opportunity to learn from the failed problem-solving attempts of their peers, students outperformed those who were taught first, but not those who engaged in problem solving first. Process findings showed that the number of student-generated solutions significantly predicted learning outcomes. These results challenge the conventional practice of direct instruction to teach new math concepts and procedures, and propose the possibility of learning from one's own failed problem-solving attempts or those of others before receiving instruction as alternatives for better math learning. (shrink)

A place in the sun -- A human revolution -- Dwelling poetically on this earth -- Epilogue.

Kebahagiaan adalah tema abadi yang selalu dibicarakan manusia. Banyak filosof yang membicarakan kebahagiaan, dihitung dari zaman Yunani kuno hingga zaman filosof muslim. Al-Farabi, seorang filosof muslim di masa awal, menawarkan pandangan menarik tentang kebahagiaan: Negeri Utama sebagai pondasi meraih kebahagiaan. Kebahagiaan didefinisikan sebagai kebaikan tertinggi yang membuat manusia terlepas dari alam materi dan hidup bersama dengan makhluk non-materi selama-lamanya. Negeri Utama yang diumpamakan dengan sebuah tubuh, memiliki pemimpin yang telah mencapai kesempurnaan manusiawi. Melalui pemimpin itulah, masyarakat Negeri Utama berusaha secara (...) kolektif membangun negerinya demi mencapai kebahagiaan yang hakiki. Tulisan ini meneliti literatur yang ada, demi memberikan sebuah pandangan yang baik tentang kebahagiaan perspektif al-Farabi. Diharapkan, tulisan ini bisa menjadi jendela bagi yang lain dalam meneliti tema ini. (shrink)

Even as the conventional energy system is fundamentally challenged by the “energy-environment crisis,” its adherents have presented the prospect of “abundant” and purportedly “green” nuclear power as part of a strategy to address the crisis. Surveying the development of nuclear power in India, this article finds that it is predisposed to centralization and secrecy, that nuclear power as energy policy is based on a presumption that overabundance is imperative for viable forms of social and economic development; its institutionalization has tended (...) to reduce deliberations on energy policy and human well-being to narrowly technocratic terms. Given these proclivities, nuclear power, as evaluated in this article, is considered unlikely to facilitate a viable response to the energy-environment crisis. Alternatives are thus surveyed here to include the sustainable energy utility and the capability approach as well as synergies between them, to challenge the offer of nuclear power as a response to the energy-environment crisis. (shrink)

Drawing on Zen as well as on Nietzsche's thought and its ramifications in and for western culture, this book is a fervent call for a re-visioning of philosophy ...

_Therapy & the Counter-tradition: The Edge of Philosophy_ brings together leading exponents of contemporary psychotherapy, philosophers and writers, to explore how philosophical ideas may inform therapy work. Each author discusses a particular philosopher who has influenced their life and therapeutic practice, while questioning how counselling and psychotherapy can address human ‘wholeness’, despite the ascendancy of rationality, regulation and diagnosis. It also seeks to acknowledge the distinct lack of philosophical input and education in counselling and psychotherapy training. The chapters are rooted (...) in the Counter-Tradition, whose diverse manifestations include humanism, skepticism, fideism, as well as the opening of philosophy and psychology to poetry and the arts. This collection of thought-provoking essays will help open the discussion within the psychological therapies, by providing therapists with critical philosophical references, which will help broaden their knowledge and the scope of their practice. Therapy & the Counter-tradition: The Edge of Philosophy will be of interest to mental health professionals, practitioners, counselling and psychotherapy trainees and trainers, and academics tutoring or studying psychology. It will also appeal to those interested in psychology, meditation, personal development and philosophy. (shrink)

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Der Mensch ist das sprechende Lebewesen. So lautet eine der altesten Definitionen des Menschen, die heute - auch mit Blick auf neuere Forschungen zur Tiersprache und zur Computersprache - zu prazisieren und zu begrunden ist: Wie bildet sich die Sprache im menschlichen Leben heraus? Was beinhaltet das Sprachvermogen und welches ist seine existentielle Bedeutung fur den Menschen? Dass der Mensch sich aussern und anderen mitteilen kann, dass er mit Worten die Welt erkunden und erfassen kann, dass er sich uber sich (...) verstandigen kann - all dies gehort zum Wunder der Sprache, das sein Leben im Ganzen durchdringt. Sprache, das zeigt dieser Band, ermoglicht es dem Menschen, ein wahrhaft menschliches Leben zu fuhren. (shrink)

Das Buch erkundet Wege und Umwege des Gedachtnisses in Philosophie und erzahlender Literatur. Es fragt nach der existentiellen Bedeutung der Erinnerung: Wieso verlangt der Mensch nach Erinnerung? Wonach strebt die Suche nach der verlorenen Zeit? Lebenserinnerung verfolgt ein zweifaches Ziel: die zerrinnende Zeit anzuhalten und sich in seinem Leben gegenwartig zu werden. Sie wehrt sich gegen das Vergehen und Vergessen, in ihr sucht der Mensch sich zu finden und sich uber sein Leben zu verstandigen. Erinnerung vollzieht sich in mannigfachen Formen. (...) Das Vergangene kann in spontanen Bildern wiederkehren oder verschlossen sein und sich nur der beharrlichen Arbeit des Gedachtnisses offnen; Erinnerungen konnen in Leidenserfahrungen und in Glucksversprechen wurzeln. Sich erinnern entspricht einem ursprunglichen Bedurfnis der Menschen und geht ein in den Vollzug eines gelingenden Lebens. (shrink)

Excerpt from Schelling Cette ardente propagande en faveur de Fichte, tout au tant que l'appréciation de Fichte lui - mème, ont amené à désigner sous le nom de période fichtéenne l'époque de Tü bingen et de Leipzig Où Schelling écrit ses premiers trai tés de philosophie générale un accord complet avec Fichte aurait donc précédé la période suivante qui est celle de la philosophie de lanature. Pourtant de ces traités les uns, écrits a Tübingen, sont antérieurs aux études physiques de (...) Leipzig, tandis que les autres, écrits à Leipzig, sont de la mème époque que les deux premiers grands traités de philosophie de la Nature. Or Metzger a démontré récem ment par une analyse très serrée des traités de l'époque de Tübingen que l'influence de Fichte fut, dès le début, beau coup moins considérable qu'on ne le croit en général. La doctrine de Fichte reposait sur le criticisme kantien, qui est une doctrine de la connaissance etschelling, peu au courant des idées de Kant, ne se place pas au point de vue de la théorie de la connaissance pour la comprendre et la juger. 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)

Il a existé un paradigme de la démarche dialectique en philosophie, illustré par une succession continue d'auteurs, entre Platon et Lacan. Ce paradigme concerne un noyau rationnel de la contradiction formé de trois temps : une double composante statique (structure) et dynamique (mouvement), ainsi que l'articulation de ces deux versants en un produit. C'est de ce paradigme de la contradiction dialectique que la philosophie en France ne semble plus avoir su faire usage dans la période consécutive à 1968. L'usure de (...) ce paradigme d'origine judaïque, grecque, française et germanique aurait alors cédé la place à l'invasion des variantes d'un hyper-empirisme anglo-américain, scientiste, opportuniste et niveleur. Ce mouvement aurait été servi en France par l'expansion de l'idéologie structuraliste postérieure aux années 60. Lacan semble à peu près le seul parmi ses contemporains à avoir maintenu et enrichi les traits de ce paradigme dialectique par sa démarche de pensée, sous forme d'un hypermodèle transdialectique 2/3/4. Le désenchantement à l'égard de ce paradigme se perçoit de façon significative dans le remarquable panorama qui a été produit de la philosophie française entre 1960 et 2000 par Alain Badiou (2008, 2013). Le déclin de ce paradigme comporte le corollaire d'un effacement de l'humanisme européen traditionnel, dont relèvent à la fois la mise en question de la psychanalyse, l'intrusion d'un mode de pensée convenant à l'homme cybermachine, et la nouvelle nosologie biologisante en psychiatrie. Ce livre est écrit en jumelage avec un second, intitulé Althusser et quelques autres, Notes de cours 1958-1959 : Hyppolite, Badiou, Lacan, Hegel, Marx, Alain, Wallon. (shrink)

ldquo;Archaeology has revolutionized the study of history. It has broadened the horizons almost as much as the telescope did for the vision of astronomy in space; just as the microscope revealed to biology that under the form of large organisms is hidden the life of infinitesimal cells. Finally it has modified historic study in the same manner that radioactivity altered chemistry.”V. Gordon Childe,Progress and Archaeology,London, 1945, p. 2.Fifteen years ago, at the XII International Congress of Historic Sciences (Vienna, 1965), when (...) historians finally decided to address the problem of “acculturation” (a concept and term first formulated and defined by sociologists), their reaction, with few exceptions, proved to be rather hesitant. (shrink)

The word ‘development’ can mean different things to different people. It is one of the most elusive concepts to define, alongside the concept of modernization. Often and perhaps due to its elusive nature, people tend to rely on an economic definition of development where definite parameters and indices can be used to assess and determine levels of development ‘objectively’. Thus, a nation’s development is measured in terms of its Gross Domestic Product (GDP), Gross National Income (GNI), Per-Capita Income and Foreign (...) Exchange Reserves. But does the attainment of these economic parameters really translate into development qua development? Historical and current development predicaments of many sub-Saharan African nation points to a negative response to the question. How, then, do we define or approach development that encompasses all the relevant development factors? Is there anything like an ideal definition of development at all or do we need to contextualize what development should mean for each society, culture, or nation? What does development ethics in an African context look or should like? This chapter explores these questions at an introductory level. (shrink)

This article is a contribution to overpopulation discourse in environmental ethics. It is based on the hypothesis that, even though the idea and reasoning behind Garret Hardin’s lifeboat metaphor are crucial within the current environmental crisis, from an African perspective, the metaphor raises a number of questions. The article argues that the lifeboat metaphor poses an ethical challenge to most communities particularly in Africa because it runs contrary to their political and cultural worldview. I advance two central claims in the (...) framework of insights from an African worldview. First, the ethics behind the lifeboat metaphor is deeply dependent upon political power differentials, particularly between affluent and poor nations. Second, the metaphor fails to take into consideration the cultural understanding of population in Africa. (shrink)

Die Frage nach dem Ursprung hat die Menschen in allen Kulturen und Epochen beschäftigt. In besonderer Weise bestimmt sie das Denken der Philosophie, das nach klassischem Verständnis der Erforschung der ersten Ursachen und Prinzipien gilt. Es schließt darin an die Fragerichtung des Mythos an, der seinerseits von ersten Anfängen und Gründen berichtet. Auch außerhalb der Philosophie, in Wissenschaften, Weltbildern und Religionen, in Theorien der Natur und der Geschichte, bilden Vorstellungen vom Ursprung in vielfachen Abwandlungen Leitideen des Fragens und der Orientierung. (...) Die Frage nach dem Ursprung ist nicht auf eine Frage zu reduzieren und nicht durch eine Auskunft zu beantworten. Sie gehört in den Kreis jener offenen Fragen, die das Denken nach Kant nicht beantworten, aber ebenso wenig abweisen kann. Die vorliegenden Aufsätze bieten Diskussionsmaterial zur Heterogenität der Fragestellungen und reflektieren das Spannungsverhältnis, das dem Ursprungsbezug insgesamt innewohnt. (shrink)