Two philosophers, Robert Spaemann and Henri Gouhier, have identified a similarity between Fénelon and Kant in the prominence of motive in their thought: disinterestedness in Fénelon's pure love and in Kant's good will. Spaemann emphasizes their common detaching of the ethical in terms of motivation from the context of happiness. In this article I explore further similarities and differences under the topics of perfectionism, pure love, good will, happiness, and disinterestedness, as these are pertinent to their thought. On perfectionism there (...) appears a stark contrast; on pure love over against good will, on happiness, and on disinterestedness, however, there seems a balance between likenesses and differences. Finally I point out a qualification set on pure love by Fénelon and on the good will by Kant. (shrink)

The general crisis of capitalism embraces all spheres of the life of society and, in the final analysis, is reflected in the life of each individual. The family is no exception in this regard. Problems of disorganization and disintegration of the family and marriage, the breakdown of traditional moral norms regulating familial and marital relationships and sexual behavior, have become subjects of close attention by philosophers, sociologists, educators, and physicians. The number of items published on these problems increases from year (...) to year. One is struck, in this regard, by the extreme diversity of criteria in the approaches to the study of these problems. Of course, this may be partially explained by the complexity of the subject under study. But in the case in point, the reason is primarily the presence of acute social contradictions in capitalist society itself, of methodological and ethical pluralism, and of the extreme contradictoriness of the initial theoretical positions characteristic of bourgeois social thought. For example, within a single collection, Sociology and Social Problems. A Conceptual Approach , one may find not only different but even mutually exclusive points of view on the same question. But for all the diversity of starting points, approaches and arguments, styles and methods of presentation, it is still possible to identify two common features that mark all such writings to some extent:1. The standards of consumer society are taken as model. Withrespect towoman's work in employment [outside the home], this is expressed in the attitude toward her career and her power . Development of parental roles in the family is associated with parents' capacities to assure, in the course of socializing their children, that they will subsequently advance. The relationships between spouses are regarded as harmonious only if a mutual attitude toward success outside the family and toward a high level of sexual activity, which creates a special kind of prestige, particularly for the man, is achieved. Consumerist attitudes are revealed, perhaps most vividly, in the approach to sexual behavior and corresponding norms of morality. Even in the writings of scholars striving for objectivity, overestimation of the significance and role of sexual activity is a factor. Most works are characterized by a spirit of negation of the traditional norms of sexual morality of Western European culture. (shrink)

Hobbes, in his political writing, is generally understood to be arguing for absolutism. I argue that despite apparently supporting absolutism, Hobbes, in Leviathan, also undermines that absolutism in at least two and possibly three ways. First, he makes sovereignty conditional upon the sovereign’s ability to ensure the safety of the people. Second and crucially, he argues that subjects have inalienable rights, rights that are held even against the sovereign. When the subjects’ preservation is threatened they are no longer obliged to (...) obey the sovereign. Third, there is also a possible limitation on the absolute power of the sovereign in the form of restrictions Hobbes puts in place on what laws he may legitimately make. Finally, Hobbesian absolutism is compared to the absolutism of Carl Schmitt. This exercise demonstrates the limitations that Hobbes places on the power and authority of the sovereign. (shrink)

T. Adorno stands out among the theorists of the Frankfurt School for his interest in profound philosophical problems. For many years he actively participated in the work of the Frankfurt Institute for Social Research, and at one time also headed it. Among his associates he occupies not only a very typical, but in a certain sense an exclusive position.

My chapter aims to advance the debate on a problem often raised by philosophers who are skeptical of implied narrators in movies. This is the concern that positing such elusive narrators gives rise to absurd imaginings (Gaut 2004: 242; Carroll 2006: 179-180). -/- Friends of the implied cinematic narrator reply that the questions critics raise about the workings of the implied cinematic narrator are "silly ones" to ask. -/- I examine how the "absurd imaginings" problem arises for all the central (...) arguments for the elusive cinematic narrator and discuss why the questions critics pose about this narrator are legitimate ones to ask. (shrink)

Recent work in Hobbes scholarship has raised again the subject of Hobbes's notion of liberty. In this paper, I examine Hobbes's use of the notion of liberty, particularly in his theory of rights. I argue that in describing the rights that individuals hold, Hobbes is employing "liberty" to cover more than the famously restrictive definition of the "absence of external impediments" and that this broader understanding of liberty should not be put down to simple inconsistency on Hobbes's part. In the (...) second part of the paper, I look at the Hohfeldian analysis of rights and at the tendency to see the notion of a claim as foundational for rights, which for some, is a legacy of that analysis. I argue that there are disadvantages to this and suggest that the notion of liberty may be a more useful one than that of a claim to ground our understanding of rights. (shrink)

This paper is concerned with an ambiguous aspect of Kant’s ethics, namely, how moral change is possible. Kant conceives that change is possible, indeed desirable, without making clear the mechanism by which this change occurs. I conclude that one’s moral development must come about through the autonomous rationality of humanity. This allows for the moral law to be held at all times and for the rejection of immoral sentiments and inclinations. Further, it is constant soul-searching that allows one to keep (...) a check on their maxims, facilitating the development of a moral disposition. (shrink)

The activities of the Update Church in Ukraine in national historiography are not covered. Only some of the works show some aspects of state-church and inter-church relations, which only to a certain extent reflect the position of the updated clergy in the general church movement of the 1920s. It remains as important for historians and religious scholars to consider such an important area of ecclesiastical activity as cathedrals or rides of clergy and laity. This article is the first contribution (...) to solving the unexplored part of the problem. (shrink)

Nicolas Malebranche in the Treatise on the Love of God argues against the Quietists, who thought that the pure love of God required the extinction of self-interest, understood to include a stance of disinterestedness with regard to happiness, even to eternal happiness. Ipresent Malebranche’s essay as structured by contrasts the resolution of which Malebranche maintains leads to union with God, whichis love and happiness. By referring to several thinkers, past and present, I suggest alternative ways of thinking about God, love (...) of God, and self-interest. I conclude that although Malebranche is in a long line of thinkers who hold that the object of the will is the good, and who equate this good with God, and God with happiness, and although he offers correctives to a too easy-going spirituality, certain theses that he defends are not in line with classical views of God and His attributes. (shrink)

Power has been studied in various guises in both the social cognition and the reasoning literatures. In this paper, three experiments are reported in which this factor was investigated in the domain of deontic thinking. Power of source of deontic statements was varied within several scenarios, and participants judged the degree to which they thought an injunction would be carried out. In the first experiment, permission statements were used, and it was found that, as predicted, power was positively related to (...) degree of endorsement of deontic conclusions across scenarios. In the second experiment, these findings were generalised across three further deontic domains (threat, warning, and promise) and two different syntactic forms (conjunctive and disjunctive). In the third experiment, the hypothesis that power effects were mediated by subjective judgements of conditional probability was investigated and confirmed. It is argued that these results favour theories that give a general role to probabilistic factors, rather than those based on domain-specific schemas. (shrink)

Purpose. Based on the comparative analysis of the European and post-Soviet countries, the purpose of the article is to study one of the manifestations of gender discrimination, namely the problem of gender equality in the sphere of labor. It involves the consistent solution to the following tasks: a) to emphasize the basic principles of gender international and legal policy; b) to reflect the praxeological dimension of providing the equal social and economic opportunities for men and women at current level; c) (...) to emphasize the key criterion for ensuring the equality in socio-cultural sphere – equality in political life; d) to study the educational level of women and the possibility of self-realization in employment equal to men. Theoretical basis. The authors proceed from the standpoint that gender equality at the present stage has become a priority of legal policy and an important principle of the state of pro-European orientation. It is characterized in the legal plane, first of all, by the equality of the social roles of men and women, and the overcoming of the gender hierarchy of social ties, in which men are perceived as higher beings by their mental and physical abilities, and their activities are more significant and of priority in comparison with the activities of women. Originality. The authors have substantiated that in many economically developed countries the problem of providing a gender is still relevant, but most of the crisis problems in this area have found their legal regulation. The motivated position of the authors is that the level of education and professionalism of women cannot serve a reason for discrimination against women, which now exists in the economic and political sphere in the post-Soviet space. Conclusions. Gender stereotypes remain the priority in woman’s keeping family household, which creates significant inequalities of women and men at the labor market. Specialized regulatory acts in the field of gender declare the equality of men and women, while labor law defines a number of norms and guarantees that complicate the employment of women. In order to improve the situation we propose to implement a number of measures, such as, creation and financial support of the programs at the state level for supporting maternity, family and childhood; examination of all normative acts and concerning the issue of gender asymmetry, and especially the norms of labor law; introduction of state monitoring of employment and income of persons as to the complying with the principle of gender equality; introduction of quotas for women’s participation in political activities, in the work of the government and parliament, etc. (shrink)

This paper focuses on the debate over two central claims regarding cinematic narration: the claim that there are implicit cinematic narrators and the thesis that when we watch movies, we imagine seeing the events and characters in the film fiction. I examine what a consideration of the indeterminate nature of fictional narration, that is, what is specified by the fiction about how we come to imagine the story events, can contribute to the debate on these issues. It is argued that (...) consideration of fictional indeterminacy can be used to show that positing an implicit cinematic narrator is not only unnecessary, but is also incompatible with appreciating the film fiction. While the opposite result is reached regarding the claim about imagined seeing: considerations of indeterminacy suggest that we can suppose, without absurdities, that audiences at the movies sometimes engage in imagined seeing. (shrink)

Scholars agree that Aristotle held a view that has been called "Aristotelian Essentialism" , but disagree about what this thesis entails. I reconstruct as the view that there are certain individuals, namely substances, that have essences, and that essences are to be understood as "explanatorily basic" features of an individual--features of an individual substance that serve as part of a scientific explanation of the presence of other features of that individual, but are not themselves explained in this way. When Aristotle's (...) view is understood in this way, interesting differences and parallels between him and contemporary essentialists emerge. For one, so-called "properties of origin" such as "being born to George and Barbara Bush" are not essential to the individual that has them, on Aristotle's view. Furthermore, understanding Aristotle's view in this way explains why essences are not, as it has often been maintained, merely "career attributes"--properties that an individual has necessarily and at each moment at which it exists. I argue that for Aristotle, essences belong to an individual in virtue of the species to which it belongs, and that Aristotle subscribes to the "species-form" view of essence. I examine and respond to arguments to the contrary that, in both the Metaphysics and the Generation of Animals, Aristotle holds that the essence of an individual substance is an "individual form" unique to that thing, and not shared by any other individual. Aristotle's account of family resemblances, in particular, has been thought by many to present problems for understanding Aristotle's essentialism. In that text it looks like Aristotle gives up on the view that only certain features--the ones that define the species--are essential to an individual when he attempts to explain the phenomena of family resemblance. I conclude with a sketch of a reading of this text that shows Aristotle holding an account of family resemblances that is consistent with the view that only certain features--the explanatorily basic ones--are part of the essences of individual substances. (shrink)

There is general agreement about the very broad outlines of a just tax structure in the Roman Catholic tradition, and these are sketched in part I. There has been, however, no sustained, systematic, in-depth treatment of the question. Part II develops those aspects of the Roman Catholic ethical tradition which ground a just tax structure-the role of the state in working for the common good, distributive justice with its proportional equality, the universal destiny of the goods of creation to serve (...) the needs of all. In addition, some attention is given to the historical practice of tithing, the state's obligation to care for the poor, and the moral obligation to pay just taxes. Part III proposes the goals which should govern a just tax structure in the Roman Catholic perspective and defends these goals against other possible interpretations. (shrink)

This paper builds on some important recent work by Amie Thomasson, wherein she argues that recent disputes about the existence of ordinary objects have arisen due to eliminiativist metaphysicians’ misunderstandings. Some, she argues, are mistaken about how the language of quantification works, while others neglect the existence and significance of certain analytic entailments. Thomasson claims that once these misunderstandings are cleared away, it is trivially easy to answer existence questions about ordinary objects using everyday empirical methods of investigation. She reveals (...) how two conflicting metaontologies can lead to different positions in the first-order debate. In this paper, I bring a third metaontological perspective to the table: one that enables us to maintain that ontological disputes about ordinary objects are not trivially easy to settle, even if we agree with Thomasson that they are merely verbal. These are serious verbal disputes. (shrink)

ABSTRACT:The paper begins by surveying a range of possible views on the metaphysics of romantic love, organizing them as responses to a single question. It then outlines a position, constructionist functionalism, according to which romantic love is characterized by a functional role that is at least partly constituted by social matters, although this role may be realized by states that are not socially constructed.

Biobanks are repositories that store human biological materials and their associated data. They are rapidly becoming part of national and international networks and give rise to unique ethico-regulatory issues. Whether consent is informed and whether this term should be used when specimens are collected for biobank research is questionable. Where risks occur, they are usually social and relate to identifiability. Public trust and confidence are important for the success of this type of research. Consensus is growing that governance of biobanks (...) should be harmonised. Controlled specimen and data access agreements are essential. The South African National Health Act and its Regulations, that provide the foundation for the legal framework with regard to human tissue and research in South Africa, are silent on the issue of biobanks and the law lags behind while science and technology advance rapidly. The use of biobank assets will lead to significant benefits in human health and should be encouraged while taking account of the associated ethical, legal and social issues and working towards a balance between these two positions. (shrink)

In this paper I argue that we should look to Hobbes rather than to Locke as providing a philosophical forerunner of modern and current rights theories and further, that Hobbes’s theory has relevance to and ‘speaks to’ current philosophical and jurisprudential analysis of the foundations of rights, in a way that Locke’s theory cannot. First, I summarise the argument that Hobbes does have a substantive theory of individual rights. Second, I argue that the project undertaken by A. J. Simmons, to (...) ‘reconstruct’ Locke’s theory of rights without the theological premises, cannot succeed. Locke’s theory of natural rights is thoroughly dependent on its theological premises. Third, I argue that Hobbes’s theory of rights is not dependent on theological premises. Finally, I try to illustrate the ways in which Hobbes’s theory is still relevant and useful for current debates within rights theory. (shrink)

In this article we consider certain elements of the normative theory of Jürgen Habermas in the light of the proposals of Bruce Ackerman, with a view to strengthening a concept of deliberative democracy applied to the legitimation of juridical rules. We do not construct a hierarchy of the two positions, but seek to bring together certain elements to achieve a common project. As the starting point for examining the work of the two authors, we take the scheme proposed by Habermas (...) in Faktizität und Geltung. In this connection, through the work of Ackerman, we intend to fill in some of the gaps that Habermas appears to have left in the theory of radical democracy applied to the law. The work of Ackerman can make a significant contribution to deliberative democracy, to the discourse principle that Habermas defines, and to the contractualist theories from a liberal perspective. The study of these contributions makes possible a critical judgment that enables the legitimation of juridical rules carried out by Habermas to acquire greater practicity. In examining the epistemological status of juridical science and law, we attempt to determine the weight and the performance of normative democracy. In Tarr's view, it is a matter for philosophers to examine direct democracy and its desirability. (shrink)

Background: Informed consent in clinical research is mandated throughout the world. Both patient subjects and investigators are required to understand and accept the distinction between research and treatment.Aim: To document the extent and to identify factors associated with therapeutic misconception in a population of patient subjects or parent proxies recruited from a variety of multicentre trials .Patients and methods: The study comprised two phases: the development of a questionnaire to assess the quality of informed consent and a survey of patient (...) subjects based on this questionnaire.Results: A total of 303 patient subjects or parent proxies were contacted and 279 questionnaires were analysed. The median age was 49.5 years, sex ratio was 1 and 61% of respondents were professionally active. Overall memorisation of the oral or written communication of informed consent was good , and satisfaction with the process was around 70%. Therapeutic misconception was present in 70% of respondents, who expected to receive better care and ignored the consequence of randomisation and treatment comparisons. This was positively associated with the acuteness and severity of the disease.Conclusion: The authors suggest that the risk of therapeutic misconception be specifically addressed in consent forms as an educational tool for both patients and investigators. (shrink)

The tower number ${\mathfrak t}$ and the ultrafilter number $\mathfrak {u}$ are cardinal characteristics from set theory. They are based on combinatorial properties of classes of subsets of $\omega $ and the almost inclusion relation $\subseteq ^*$ between such subsets. We consider analogs of these cardinal characteristics in computability theory.We say that a sequence $(G_n)_{n \in {\mathbb N}}$ of computable sets is a tower if $G_0 = {\mathbb N}$, $G_{n+1} \subseteq ^* G_n$, and $G_n\smallsetminus G_{n+1}$ is infinite for each n. (...) A tower is maximal if there is no infinite computable set contained in all $G_n$. A tower ${\left \langle {G_n}\right \rangle }_{n\in \omega }$ is an ultrafilter base if for each computable R, there is n such that $G_n \subseteq ^* R$ or $G_n \subseteq ^* \overline R$ ; this property implies maximality of the tower. A sequence $(G_n)_{n \in {\mathbb N}}$ of sets can be encoded as the “columns” of a set $G\subseteq \mathbb N$. Our analogs of ${\mathfrak t}$ and ${\mathfrak u}$ are the mass problems of sets encoding maximal towers, and of sets encoding towers that are ultrafilter bases, respectively. The relative position of a cardinal characteristic broadly corresponds to the relative computational complexity of the mass problem. We use Medvedev reducibility to formalize relative computational complexity, and thus to compare such mass problems to known ones.We show that the mass problem of ultrafilter bases is equivalent to the mass problem of computing a function that dominates all computable functions, and hence, by Martin’s characterization, it captures highness. On the other hand, the mass problem for maximal towers is below the mass problem of computing a non-low set. We also show that some, but not all, noncomputable low sets compute maximal towers: Every noncomputable (low) c.e. set computes a maximal tower but no 1-generic $\Delta ^0_2$ -set does so.We finally consider the mass problems of maximal almost disjoint, and of maximal independent families. We show that they are Medvedev equivalent to maximal towers, and to ultrafilter bases, respectively. (shrink)

© 2016 Elsevier LtdJumping spiders are famous for their visually driven behaviors [1]. Here, however, we present behavioral and neurophysiological evidence that these animals also perceive and respond to airborne acoustic stimuli, even when the distance between the animal and the sound source is relatively large and with stimulus amplitudes at the position of the spider of ∼65 dB sound pressure level. Behavioral experiments with the jumping spider Phidippus audax reveal that these animals respond to low-frequency sounds by freezing—a (...) common anti-predatory behavior characteristic of an acoustic startle response. Neurophysiological recordings from auditory-sensitive neural units in the brains of these jumping spiders showed responses to low-frequency tones —recordings that also represent the first record of acoustically responsive neural units in the jumping spider brain. Responses persisted even when the distances between spider and stimulus source exceeded 3 m and under anechoic conditions. Thus, these spiders appear able to detect airborne sound at distances in the acoustic far-field region, beyond the near-field range often thought to bound acoustic perception in arthropods that lack tympanic ears [2]. Furthermore, direct mechanical stimulation of hairs on the patella of the foreleg was sufficient to generate responses in neural units that also responded to airborne acoustic stimuli—evidence that these hairs likely play a role in the detection of acoustic cues. We suggest that these auditory responses enable the detection of predators and facilitate an acoustic startle response. Video. (shrink)

Although risky decision-making has been posited to contribute to the maladaptive behavior of individuals with psychopathic tendencies, the performance of psychopathic groups on a common task of risky decision-making, the Iowa Gambling Task (IGT; Bechara, Damasio, Damasio, & Anderson, 1994), has been equivocal. Different aspects of psychopathy (personality traits, antisocial deviance) and/or moderating variables may help to explain these inconsistent findings. In a sample of college students (N = 129, age 18–27), we examined the relationship between primary and secondary psychopathic (...) features and IGT performance. A measure of impulsivity was included to investigate its potential as a moderator. In a joint model including main effects and interactions between primary psychopathy, secondary psychopathy and impulsivity, only secondary psychopathy was significantly related to risky IGT performance, and this effect was not moderated by the other variables. This finding supports the growing literature suggesting that secondary psychopathy is a better predictor of decision-making problems than the primary psychopathic personality traits of lack of empathy and remorselessness. (shrink)

The coronavirus disease 2019 pandemic and its effects on an individual’s life have altered the consumer behavior. In the context of purchase and consumption, a shift from conventional to green purchase has been noticed. Although the factors underlying this shift were relatively unexplored, the study aimed to identify the factors that influenced a significant role in the green purchases during the outbreak and the relationship of these factors with green purchase behavior. Subsequently, this study investigates and interprets the role of (...) fear of COVID-19, psychological distress, and mortality salience in predicting consumer’s GPB. This research adopted a quantitative methodology using data collected from 432 respondents in various cities across Pakistan. Smart-PLS 3 was used to evaluate the measurement model, structural model, and multi-group analysis. Despite having the negative psychological and physical impact of the pandemic, a significant proportion of customers have switched to healthier and sustainable products. This research revealed that the FCV, PD, and MS plays a substantial role in adopting GPB. All the direct relationships were positive and significant. In addition, MS and PD partially mediate the effect of FCV on GPB. Furthermore, the MGA revealed that the infected respondents were interested in purchasing green products than uninfected respondents due to their FCV; conversely, the PD and MS were higher in uninfected individuals than infected ones. However, there is a vast literature on GPB, but little has investigated the cumulative impact of FCV, PD, and MS on GPB. (shrink)

High-spin states have been studied in Pr-135(59), populated through the Cd-116(Na-23,4n) reaction at 115 MeV, using the Gammasphere gamma-ray spectrometer. The negative-parity yrast band has been significantly extended to spin similar to 45 (h) over bar and excitation energy 21.5 MeV, showing evidence for several rotational alignments. The positive-parity yrast band of Ce-135(58), populated through the p4n channel of this reaction, was also populated to spin similar to 38 (h) over bar and excitation energy 18 MeV. Cranking calculations indicate that (...) these nuclei are soft with respect to the triaxiality parameter gamma and that several competing nuclear shapes occur at high spin. (shrink)

While a significant literature has appeared discussing theoretical ethical concerns regarding COVID-19, particularly regarding resource prioritization, as well as a number of personal reflections on providing patient care during the early stages of the pandemic, systematic analysis of the actual ethical issues involving patient care during this time is limited. This single-center retrospective cohort mixed methods study of ethics consultations during the first surge of the COVID 19 pandemic in Massachusetts between March 15, 2020 through June 15, 2020 aim to (...) fill this gap. Results indicate that there was no significant difference in the median number of monthly consultation cases during the first COVID-19 surge compared to the same period the year prior and that the characteristics of the ethics consults during the COVID-19 surge and same period the year prior were also similar. Through inductive analysis, we identified four themes related to ethics consults during the first COVID-19 surge including (1) prognostic difficulty for COVID-19 positive patients, (2) challenges related to visitor restrictions, (3) end of life scenarios, and (4) family members who were also positive for COVID-19. Cases were complex and often aligned with multiple themes. These patient case-related sources of ethical issues were managed against the backdrop of intense systemic ethical issues and a near lockdown of daily life. Healthcare ethics consultants can learn from this experience to enhance training to be ready for future disasters. (shrink)

Objective: To explore the accounts and perspectives of junior doctors who were offered an HIV test by their employing National Health Service (NHS) trust and discuss ethical issues posed by this new policy. Design: Qualitative in-depth interview study. Setting: 4 NHS hospital trusts. Participants: 24 junior doctors who had been offered an HIV test as part of their pre-employment occupational health checks. Results: The manner in which HIV tests were offered to junior doctors varied both between and within the NHS (...) trusts. Overall, the doctors were highly critical of the way the HIV test was offered. Recurrent themes surrounding a lack of discussion and information regarding the indications for the test and implications of a positive result influenced the the doctors’ perception of their experiences. As a consequence of the shortcomings of how the test was offered, most of the doctors held the misperception that HIV testing was mandatory and many felt unable to decline the test. The majority of doctors referred to patient protection as adequate justification for being offered an HIV test. Conclusions: Junior doctors offered an HIV test under new Department of Health occupational health guidance were disparaging about how the test was offered. The findings of this study affect thousands of junior doctors in the UK, and the impact of these results is extensive. Participants’ suggestions regarding how the process of offering an HIV test can be improved are discussed and ethical issues regarding the new Department of Health policy are highlighted. (shrink)

This article reports an empirical investigation of the cognitive effort required to decide in multiattribute binary choice using a variation of the Additive Difference strategy. In contrast with other studies, this paper focuses on the effect of various context variables (rather than task variables) on cognitive effort. In order to select the context variables to be manipulated, we used the model proposed by Shugan (1980; J. Consumer Res. 75 (1980) 99). Our results indicate that there is a positive relationship between (...) the cognitive effort required to decide and the mean of the differences between the dimensions of the choice alternatives. We have also found an inverse relationship between cognitive effort and the variance of the differences between the dimensions of the choice alternatives. Finally, we have found that in negative correlation contexts the effort needed to decide is greater than in positive and null correlation contexts. (shrink)

Famously posed by seventeenth-century French philosopher René Descartes, the mind–body problem remains unresolved in western philosophy and science, with both disciplines unable to move convincingly beyond the dualistic model. The persistence of dualism calls for a reframing of the problem through interdisciplinary modes of inquiry that include non-western points of view. One such perspective is Islamic theology of the soul, which, while approaching the problem from a distinct point of view, also adopts a position commensurate with dualism. Using this (...) point of convergence as a conceptual starting point, we argue that bringing into dialogue contemporary neuroscientific, philosophy of mind, and Sunni Islamic theological discourses may provide a fruitful way of reframing the age-old mind–body problem. This paper provides an overview of how these three discourses have approached the issue of the mind–body problem. Juxtaposing these three discourses, we hope, may ignite further scholarly di... (shrink)

Imām Māturīdī, who is one of the symbolic names of Ahl as-Sunnah kalām and draws attention with his original ideas and striking determinations, revealed his views regarding kalām in his works called Kitāb al-tawhīd and Ta’wīlāt. Although the first one is in the field of kalām and the other is in the field of tafsīr, the second one has gained the identity of a work in which he declared many theological views. One of the theological issues in which his tafsīr (...) is the primary authority is the imamate and accordingly the companions. The Shīʿa’s making the imamate a part of the Islamic belief system and the takfı̄r of companions, who have a key role in this matter, paved the way for Ahl as-Sunnah theologians to put this issue on their agenda, so the issue has now become a matter of belief in its relevant dimension. The imagination of the companions, which took its place as a sub-topic of the imamate issue in the theological field, also entered the works of the theologians who expressed their views in this field, and a structure was formed that would respond to the perceptions of the Shīʿa, some other theological sects and some personalities that demean companions. Imām Māturīdī, who is undoubtedly one of the most important stones of Ahl as-Sunnah, also explained the subject with different dimensions and made statements that placed the companions in the position they deserved. Although Māturīdī did not reveal the concept of imamate and, accordingly, the companions in his theological work, he made some suggestions. He made important explanations on this issue in his tafsīr. The theologians, in their works in this field, highlighted the issues related to the companions, and whatever issues they touched on this matter, he often mentioned them in his tafsīr. Although there are partial differences in the subjects that Imām Māturı̄dı̄ concentrates on or comes into contact with due to the fact that he reveals his views mostly in his work of tafsīr rather than theology, the results he reached overlapped with the theologians. Imām Māturı̄dı̄ made explanations on the subject that can be grouped under headings such as the superior characteristics of the companions, the attitude to be developed towards them, the answer to the Shiite perception of the companions, the claims of conflict and struggles among the companions, and finally, evaluating them in accordance with their positions. Among these, the second title was mostly usūl-i fiqh, the last one was almost entirely tafsīr, while the others were subjects that were dealt with intensively in kalām. In this study, Imām Māturīdī’s vision of the companions will be revealed and what the companions mean in the mind and heart of an Islamic scholar who never neglected the mind and gave it great importance will be revealed. (shrink)

Lifestyle refers to a set of personal and group behaviours related to normative and semantic aspects of social life. Any coherent set of behavioural patterns derived from religious teachings that exist in life can be considered a religious lifestyle. Considering that the dominant religion in Jordan is Islam, the present study focused on the Islamic lifestyle. In addition, given that the correct relationship between couples has been compared to life-giving blood in marriage, and since the quality of marital role plays (...) a determining role, the existence of communication skills in any of the couples can generate satisfaction and compatibility, whereas lack of awareness of these skills could cause misunderstandings and tension. Therefore, the current study aims to study the role of the Islamic lifestyle in communication skills of 250 Muslim couples of Jordan (Amman, Zarqa and Irbid) in 2022. Data were collected using questionnaires during four months, and the validity and reliability was confirmed. In addition, data analysis was performed in Statistical Package for Social Sciences (SPSS) and Linear Structural Relations (LISREL) using mean tests and structural equation modelling. According to the results, Islamic lifestyle had a positive, significant effect on the improvement of communication skills in Muslim couples in Jordan (P-value: 0.76; T-value: 7.92). Therefore, it is recommended that more attention should be paid to this issue by families, researchers and cultural authorities in the country.Contribution: Our findings revealed that Islamic lifestyle improved communication skills in Muslim couples, which demands special attention. By adhering to the Islamic lifestyle, couples can influence each other’s knowledge, emotions, education and growth, and try to have a realistic understanding of each other’s desires, needs, living environment and perceptions that each has in life issues. Furthermore, they can organise their role in the common life in appropriate ways to prevent problems and solve them in the event of problems. (shrink)

Evolutionary developmental biology (evo-devo) has undergone dramatic transformations since its emergence as a distinct discipline. This paper aims to highlight the scope, power, and future promise of evo-devo to transform and unify diverse aspects of biology. We articulate key questions at the core of eleven biological disciplines—from Evolution, Development, Paleontology, and Neurobiology to Cellular and Molecular Biology, Quantitative Genetics, Human Diseases, Ecology, Agriculture and Science Education, and lastly, Evolutionary Developmental Biology itself—and discuss why evo-devo is uniquely situated to substantially improve (...) our ability to find meaningful answers to these fundamental questions. We posit that the tools, concepts, and ways of thinking developed by evo-devo have profound potential to advance, integrate, and unify biological sciences as well as inform policy decisions and illuminate science education. We look to the next generation of evolutionary developmental biologists to help shape this process as we confront the scientific challenges of the 21st century. (shrink)

In the last several months, several major disciplines have started their initial reckoning with what ChatGPT and other Large Language Models (LLMs) mean for them – law, medicine, business among other professions. With a heavy dose of humility, given how fast the technology is moving and how uncertain its social implications are, this article attempts to give some early tentative thoughts on what ChatGPT might mean for bioethics. I will first argue that many bioethics issues raised by ChatGPT are similar (...) to those raised by current medical AI – built into devices, decision support tools, data analytics, etc. These include issues of data ownership, consent for data use, data representativeness and bias, and privacy. I describe how these familiar issues appear somewhat differently in the ChatGPT context, but much of the existing bioethical thinking on these issues provides a strong starting point. There are, however, a few “new-ish” issues I highlight – by new-ish I mean issues that while perhaps not truly new seem much more important for it than other forms of medical AI. These include issues about informed consent and the right to know we are dealing with an AI, the problem of medical deepfakes, the risk of oligopoly and inequitable access related to foundational models, environmental effects, and on the positive side opportunities for the democratization of knowledge and empowering patients. I also discuss how races towards dominance (between large companies and between the U.S. and geopolitical rivals like China) risk sidelining ethics. (shrink)

Recall that B is PA relative to A if B computes a member of every nonempty $\Pi ^0_1(A)$ class. This two-place relation is invariant under Turing equivalence and so can be thought of as a binary relation on Turing degrees. Miller and Soskova [23] introduced the notion of a $\Pi ^0_1$ class relative to an enumeration oracle A, which they called a $\Pi ^0_1{\left \langle {A}\right \rangle }$ class. We study the induced extension of the relation B is PA relative (...) to A to enumeration oracles and hence enumeration degrees. We isolate several classes of enumeration degrees based on their behavior with respect to this relation: the PA bounded degrees, the degrees that have a universal class, the low for PA degrees, and the ${\left \langle {\text {self}\kern1pt}\right \rangle }$ -PA degrees. We study the relationship between these classes and other known classes of enumeration degrees. We also investigate a group of classes of enumeration degrees that were introduced by Kalimullin and Puzarenko [14] based on properties that are commonly studied in descriptive set theory. As part of this investigation, we give characterizations of three of their classes in terms of a special sub-collection of relativized $\Pi ^0_1$ classes—the separating classes. These three can then be seen to be direct analogues of three of our classes. We completely determine the relative position of all classes in question. (shrink)

People who are not Muslims but live under the rule of the Islamic state under certain conditions are called "non-Muslim". With the Prophet’s migration to Madinah, he encountered a non-Muslim community and clearly demonstrated his stance on them with the "Madinah Convention". As a result of the intense conquest movements that started with the Companions period, non-Muslim people became the citizen of the Islamic state. Legal arrangements have been made regarding these, and their status before the state and within the (...) society has been determined. These people, who were not forced to accept the Islamic faith, were also given the freedom of belief and worship. However, by limiting the framework of this freedom to the interests of the Islamic state and Muslim society, social security and peace were ensured, and the basic parameters of coexistence were tried to be established. Islamic states have evaluated the non-Muslim temples in the places taken by peace and the places taken as a result of war. While obtaining the consent of the non-Muslim people for the demolition of the temples or the conversion of them into mosques in the places taken by peace; In the dispositions on the temples located in the places taken by the war, they were treated more freely. In principle, the principle of not touching or repairing the temples of non-Muslims built before the conquest was preserved in almost all periods, and the construction of new temples was not viewed positively. Yes, as a requirement of religion, non-Muslims were freed in their beliefs and were not forced to become Muslims, taking into account the freedom of religion and conscience. However, in order for the Muslim community to preserve its religion, non-Muslims are not allowed to live their religion, culture and traditions in front of the public; Restrictions have also been imposed on their temples. In this context, a series of measures were taken, such as the demolition of some churches and the reduction of the number of existing temples. Despite this, it was also allowed to build new temples in case of necessity. In this case, the magnificent construction of the temples was not allowed, and they were required to comply with some criteria in architecture. In this study, starting from the time of the Prophet, an answer will be sought to the question of whether the policies carried out by the Islamic states towards the places of worship of non-Muslims are religious or political, with some examples of practice from different periods of the history of Islamic law. In this context, the status of the temples belonging to these people, who are defined as "dhimmis" in the Islamic state, rather than their general legal status, forms the basis of our study. Our study has been limited to Christian and Jewish temples. (shrink)

The scholars of Ahl as-Sunnah, who are united in the view that sin will not nullify faith and other good deeds, dissented from opinion on the status of the deeds of the person who converted to Islam after his apostasy, in the first Muslim period. In general, Ḥanafī/Māturīdīs argued that those deeds would be in vain with direct apostasy, while Shāfiʽī/Ash'arīs also stipulated death for this purpose, and claimed that a person's previous deeds would not be lost with apostasy alone. (...) Comprehensive interpretations on this issue have found a place for itself mostly in tafsir rather than disciplines such as kalam, fiqh and usûl. Here, while Ḥanafī/Māturīdīs grounds on verse 5/5 of the Surah al-Ma’idah, which only mentions that deeds will be in vain through apostasy; Shāfiʽī/Ash'arīs is based on verse 2/217 of Surah al-Baqarah, which connects this futility to death as apostasy. The parties made different inferences against each other over the relevant verses and gave various answers. The most fundamental point of disagreement among these was the question of whether the first verse, which is muṭlaq in terms of usūl, should be attributed to the second verse, which is in the position of muqayyad. While Ḥanafī/Māturīdīs objected to this process with the thought that the conditions for attributing muṭlaq to the muqayyad were not met in the relevant verses, Shāfiʽī/Ash'arīs, which took a more flexible stance on this issue, approved this attributing process within the framework of the conditions and accordingly reached their relevant views. When the parties evaluated the relevant verses, they made their explanations mostly in the explanation of the 2/217 verse of the Surah Baqarah, which is prior to the arrangement and is in the position of a muqayyad. Since Shāfiʽī/Ash'arī scholars are already based on the relevant verse, it is quite understandable that the place where they examine the subject is the interpretation of this divine word. Ḥanafī/Māturīdīs, on the other hand, examined the issue here in order to respond to the meaning attributed to the verse by Shāfiʽī/Ash'arīs. Shafi'i/Ash'aris based their judgments on one of the two verses, Surah Baqara, 2/217, as a requirement of attributing mutlaq to the muqayyad, and in fact, accepted a single verse as a criterion. On the other hand, Ḥanafī/Māturīdīs, made separate judgments from both of them, claiming that the conditions for attributing muṭlaq to the muqayyad, were not fulfilled in the two related verses. In this context, they concluded from the first verse that death as apostasy necessitates eternal disappointment, and from the second verse, apostasy absolutely wastes deeds. Here, the most typical result of the separation between the two sects emerges as to whether a person will repeat the pilgrimage, for example, he performed while he was a Muslim when he returns to Islam after apostasy. While the Shāfiʽī/Ash'arīs, who thought that deeds will be wasted only by death due to apostasy, did not consider it necessary to go on pilgrimage again, while Ḥanafī/Māturīdīs, who thought that deeds will be lost directly with apostasy even if death does not occur, held the person responsible for pilgrimage. In this study, it will be tried to explain the basic intellectual framework of the view advocated by the parties and the background of what kind of criticism they brought to their opponents. (shrink)

Marcel Proust’s works contain a lot of ideas consonant with the ideas that were actively discussed by philosophers of his time. Many philosophers focused on the issues of perception, memory, will, freedom, personal identity, etc., which constituted an important part of academic curriculum. Proust familiarized himself with the issues studying philosophy at the Lyceum and at the Sorbonne. In his novel In Search of Lost Time, Proust describes an existential experience of his character viewing these issues from a particular perspective, (...) through the prism of the main character’s lifelong search of his calling. He gradually proceeds from philosophical psychology exploring the interaction of memories and impressions in a particular perception, to philosophy proper, to metaphysics aimed at understanding the truth, at going beyond time. The article traces some moments of this transition, shows that for Proust it is not just the work of memory that is important but the emphasis on those states of consciousness where the present and the past coincide, merge, and thereby we go beyond time, to eternity. The author analyzes some images and signs that accompanied the character of the novel on the way to the realization of his calling. Particular attention is paid to the Proustian interpretation of the role of art in changing and enriching the perception of the world, as well as the importance in human life of a habit in which positive and negative aspects are highlighted. Proust himself believed that a work of art is an optical instrument through which the readers begin to discern in themselves what they would otherwise fail to see. His own novel was such an instrument. (shrink)

The Parallax View is Slavoj Zizek's most substantial theoretical work to appear in many years; Zizek himself describes it as his magnum opus. Parallax can be defined as the apparent displacement of an object, caused by a change in observational position. Zizek is interested in the "parallax gap" separating two points between which no synthesis or mediation is possible, linked by an "impossible short circuit" of levels that can never meet. From this consideration of parallax, Zizek begins a rehabilitation (...) of dialectical materialism.Modes of parallax can be seen in different domains of today's theory, from the wave-particle duality in quantum physics to the parallax of the unconscious in Freudian psychoanalysis between interpretations of the formation of the unconscious and theories of drives. In The Parallax View, Zizek, with his usual astonishing erudition, focuses on three main modes of parallax: the ontological difference, the ultimate parallax that conditions our very access to reality; the scientific parallax, the irreducible gap between the phenomenal experience of reality and its scientific explanation, which reaches its apogee in today's brain sciences ; and the political parallax, the social antagonism that allows for no common ground. Between his discussions of these three modes, Zizek offers interludes that deal with more specific topics--including an ethical act in a novel by Henry James and anti-anti-Semitism.The Parallax View not only expands Zizek's Lacanian-Hegelian approach to new domains but also provides the systematic exposition of the conceptual framework that underlies his entire work. Philosophical and theological analysis, detailed readings of literature, cinema, and music coexist with lively anecdotes and obscene jokes. (shrink)

This research aims, first of all, to establish that Abû Hanîfa's (d. 150/767) positive view on the issue of performing wudû’ with nabîdh of date is correct, and then to reveal Abû Hanîfa's dalîls on this subject. The issue of wudû’ with nabîdh of date is controversial among early Hanafî jurists, and the jurist who expressed a positive opinion on this issue is Abû Hanîfa, the founding imam of the madhhab. The opinion that wudû’ can be performed with nabîdh of (...) date is the strong opinion of Abû Hanîfa mentioned in zâhir al-riwâya. The riwâya reported by Nûh bin Abi Maryam (d. 173/789) stating that Abû Hanîfa reneged on this view is not strong enough to oppose the view in zâhir al-riwâya. For this reason, it is not a correct approach to ignore the view in zâhir al-riwâya based on this riwâya. As a matter of fact, Abû Hanîfa's view of zâhir al-riwâya is conveyed in many of the classical Hanafî texts such as Mukhtasar al-Karkhi and Mukhtasar al-Tahâwî. Although the majority of Hanafî jurists preferred the view of Abû Yûsuf (d. 182/798), a significant group of Hanafî jurists such as Jassâs (d. 370/981), Kâshânî (d. 587/1191) and ‘Aynî (d. 855/1451) He supports Abû Hanîfa's view. Therefore, there are two views on the issue in Hanafî fıqh. In the literature, the dalîls of Abû Hanîfa's view is not available as a whole in a single source, but is scattered in many Hanafî fiqh sources. The Hanafî jurist Jassâs is the one who deals with the mentioned dalîls in the most comprehensive way in his many works. For this reason, the subject was examined by focusing on Jassâs's dalîls. Jassâs' istidlâls regarding the issue of wudû’ with nabîdh of date also mean defending Abû Hanîfa against other Hanafî jurists such as Abu Yusuf and Imâm Muhammad (d. 189/805). Jassâs' insistent attitude on this issue and his passionate counter-answers prove how much he deserves the title of defense. For the relevant determination, Hanafî fiqh classics are centered. Because the jurists who argue that wudû’ can be made with the nabîdh of date are among the Hanafî jurists. Then, the positive and negative approaches of the jurists about the nabîdh of date are given. Starting from the early Hanafî jurists, the views of the sahâbîs, the tâbi'ûn and many later jurists on the subject are included. The approach of the four madhhabs of fiqh is also examined in this section. Then, the istidlâls of Jassâs, which is the main subject of the research, were emphasized. It is seen that Jassâs' istidlâls have three main pillars: âya, hadîth and idjma. As a âya, the 6th âya of the sûra of Mâida, as a hadîth, the hadîth of ‘Abd Allâh bin Mas'ûd (r.a.) and as a idjma, the the sahâbîs idjma tries to showas references. The most controversial dalîl is undoubtedly the hadiths of Ibn Mas'ud (r.a.). Jassâs opposes those who claim that the hadîth is da‘îf and discusses the hadîth with its detailed tarîks and argues that this hadîth is sahîh. (shrink)

In his justifiedly famous paper, “Elusive Knowledge” (Australasian Journal of Philosophy, 74:4, 1996), David Lewis presents a contextualist account of knowledge, which, like other contextualist accounts, depicts sceptical claims as involving application of a higher standard of knowledge than is applied in everyday ascriptions of knowledge. On Lewis’ account, the sceptic’s denials and the everyday ascriptions are made in different contexts, which allows them both to be true. His account gives detailed specification of how contexts are to be determined. My (...) paper points out that this view is unattractive to the sceptic, since it makes scepticism, even if true, completely disconnected from and irrelevant to the rest of our cognitive discourse. After arguing that the sceptic’s own ascriptions of knowledge (made outside the philosophy seminar room) can be explained in non-contextualist ways, I expound and criticise Lewis’ analysis of knowledge, taking up in particular a central component of his account, the “Rule of Attention”. In the central part of the paper I argue that the reasons given for the inclusion of the rule are all inadequate, and also that there are positive reasons for rejecting it. The final section of the paper argues that the excision of the Rule of Attention removed would leave Lewis’ account subject to serious counter- examples. (shrink)

The Parallax View is Slavoj Zizek's most substantial theoretical work to appear in many years; Zizek himself describes it as his magnum opus. Parallax can be defined as the apparent displacement of an object, caused by a change in observational position. Zizek is interested in the "parallax gap" separating two points between which no synthesis or mediation is possible, linked by an "impossible short circuit" of levels that can never meet. From this consideration of parallax, Zizek begins a rehabilitation (...) of dialectical materialism.Modes of parallax can be seen in different domains of today's theory, from the wave-particle duality in quantum physics to the parallax of the unconscious in Freudian psychoanalysis between interpretations of the formation of the unconscious and theories of drives. In The Parallax View, Zizek, with his usual astonishing erudition, focuses on three main modes of parallax: the ontological difference, the ultimate parallax that conditions our very access to reality; the scientific parallax, the irreducible gap between the phenomenal experience of reality and its scientific explanation, which reaches its apogee in today's brain sciences ; and the political parallax, the social antagonism that allows for no common ground. Between his discussions of these three modes, Zizek offers interludes that deal with more specific topics--including an ethical act in a novel by Henry James and anti-anti-Semitism.The Parallax View not only expands Zizek's Lacanian-Hegelian approach to new domains but also provides the systematic exposition of the conceptual framework that underlies his entire work. Philosophical and theological analysis, detailed readings of literature, cinema, and music coexist with lively anecdotes and obscene jokes. (shrink)

Contents include: Foreword Editor's Preface Introduction by the Editor Preface Introduction BOOK ONE: The Objective Problem Concerning the Truth of Christianity Introductory Remarks Chapter I: The Historical Point of View 1. The Holy Scriptures 2. The Church 3. The Proof of the Centuries for the Truth of Christianity Chapter II: The Speculative Point of View BOOK TWO: The Subjective Problem, The Relation of the Subject to the Truth of Christianity, The Problem of Becoming a Christian PART ONE: Something About Lessing (...) Chapter I: An Expression of Gratitude Chapter II: Theses Possibly or Actually Attributable to Lessing 1. The subjective existing thinker has regard to the dialectics of the process of communication 2. The existing subjective thinker is in his existential relation to the truth as negative as he is positive; he has a much humor as he has essential pathos; and he is constantly in process of becoming, i.e. he is always striving 3. Lessing has said that accidental historical truths can never serve as proofs for eternal truths of the reason; and that the transition by which it is proposed to base an eternal truth upon historical testimony is a leap 4. Lessing has said that, if God held all truth in His right hand, and in His left the lifelong pursuit of it, he would choose the left hand A. A logical system is possible B. An existential system is possible PART TWO: How the Subjectivity of the Individual Must be Qualified in Order that the Problem May Exist for Him Chapter I: The Task of Becoming Subjective. The conclusion that would be forced upon ethics if the attainment of subjectivity were not the highest task confronting a human being—Considerations left out of account in connection with the closer understanding of this—Examples of thinking directed towards becoming subjective Chapter II: The Subjective Truth, Inwardness; Truth is Subjectivity Appendix. A Glance at the Contemporary Effort in Danish Literature Chapter III: Real or Ethical Subjectivity—The Subjective Thinker 1. Existence and Reality 2. Possibility as higher than Reality—Reality as higher than Possibility—Poetic and Intellectual Ideality—Ethical Ideality 3. The Simultaneity of the Individual Factors of Subjectivity in the Existing Subject—The Constrast between this Simultaneity and the Speculative Process 4. The Subjective Thinker—his Task, his Form, his Style Chapter IV: The Problem of the Fragments: How can an Eternal Happiness be based upon Historical Knowledge? Section I. For Orientation in the Plan of the Fragments 1. That the point of departure was taken in the pagan consciousness, and why 2. The importance of a preliminary agreement concerning what Christianity is, before there can be any question of mediating between Christianity and speculative thought. The absence of such an agreement favors the proposal of medication, while at the same time making any mediation illusory; the presence of such an agreement precludes mediation 3. The problem of the Fragments viewed as a problem, introductory not to Christianity, but to becoming a Christian Section II. The Problem Itself. The eternal happiness of the individual is decided in time through the relationship to something historical, which is furthermore of such a character as to oinclude in its composition that which by virtue of its essence cannot become historical, and must therefore become such by virtue of the absurd A. Existential Pathos 1. The Initial Expression for Existential Pathos: the absolute direction (respect) toward the absolute telos, expressed in action through the transformation of the individual's existence Aesthetic Pathos—The deceptiveness of the principle of mediation—The medieval monastic movement—The simultaneous maintenance of an absolute relationship to the absolute telos and a relative relationship to the relative ends 2. The Essential Expression for Existential pathos: Suffering—Fortune and misforutne as the expression for an aesthetic view of life, in constradistinction to suffering as the expression of a religious view (illustrated by reference to the religious discourse)—The Reality of suffering (humor)—The reality of suffering in the last instance as evidence for the possession by the existing individual of a relationship to an eternal happiness—The illusion of religiosity—The category of Anfechtung—The primary ground and significance of the religious suffering: The dying away from the life of immediacy while still remaining in the finite—An edifying divertisement—Humor as an incognito for religiosity 3. The Decisive Expression for existential pathos: Guilt—That the investigation goes backward instead of forward—The eternal recollection of guilt is the highest expression for the relation between the consciousness of guilt and an eternal happiness—Lower expressions for the consciousness of guilt, and corresponding forms of satisfaction—Self-imposted penance—Humor—The religiosity of hidden inwardness Intermediate Clause between A and B B. The Dilectical 1. The dialectical contradiction which constitutes the breach: to expect an eternal happiness in time through a relationship to something else in time 2. The dialectical constradiction that an eternal happiness is based upon something historical 3. The dialectical contradiction that the historical fact here in question is not a simple historical fact, but is constituted by that which only against its nature can become historical, hence by virtue of the absurd Appendix to B. The retroactive effect of the dialectical upon the pathetic, and the factor simultaneously present in the pathos (a) The consciousness of sin (b) The possibililty of offense (c) The smart of sympathy Chapter V. Conclusion. About Childish Christianity Appendix. For an Understanding with the Reader First and Last Declaration Notes Index Originally published in 1941. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

If national education is, as Ilan Gur-Ze’ev thinks, inevitably a matter of agents for and victims of a national system, only a “counter-education” can correct it. Martin Buber shared many of Gur-Ze’ev’s concerns, but advocated a more positive view of national education. This essay examines Buber’s development of his pedagogical theory in its context, notes his influence on several educational models, investigates how his view of national education either continues or is ignored in the modern State of Israel, and shows (...) that his positive view draws not only on his “I-Thou” dialogical insight but also on his advocacy of a myth of Zion, a myth that provides an alternative not just to the dominant myths in Israel today but also to Gur-Ze’ev’s counter-education. (shrink)

Horace's Satires 1.8 and 1.9 have long interested commentators for the enticing glimpse they provide of the changing Roman cityscape in the 30s BCE In light of the recent problematization of the strict correspondence between the poet Horace and his elaborately constructed satiric persona, locations in the Satires should be read not so much as autobiographical accounts of the poet's movement through the city but rather as functions of other themes and motifs in the Satires. This paper examines the moral (...) and aesthetic encoding of the urban landscape in Horace's Satires Book I.Satires 1.9 and 1.8 reveal that Rome's city center and the gardens of Maecenas constitute an arena for the satirist's indirect meditation about the complex relationship between his poetry and his patron Maecenas. By mapping moral and aesthetic behavior onto these urban areas, Horace comments on the viability of satiric poetry in various social situations and settings. The emerging picture presents the city center — filled as it is with human vice and folly — as a place appropriate for satiric poetry, and Maecenas' gardens — free from competition and ambition — as a place inimical to it. Thus the gardens of Maecenas present for the satirist a moral and aesthetic problem, and their specter haunts his downtown stroll in Satires 1.9 as much as does the aspirant who dogs his steps. The decorum of patronage requires that Horace show proper subordination to his benefactors. Yet the decorum of satire requires that the poet undermine status, stability, and authority. While professing that status is not an issue in Maecenas' circle, the poems reveal instead that status is always an issue, aected no less by one's physical than one's social position. (shrink)