The paper explores the logical structure of Rawlsian justice principles in order to see whether their justificatory or explanatory conditions are unproblematic. To facilitate this purpose, drawing on readers of Rawls, the author shows that the Aristotelian principle is used to explain the principles of rational choice, particularly the principle of inclusiveness. Then, on the basis of the Aristotelian principle, Rawls justifies his conclusion, via the principles of rational choice and the theory of primary goods. After figuring out the logical (...) structure of justice as fairness, the author deals with the central objective of the paper, where he exposes some problems suffered by the motivational basis of the principles of justice. The foundation on which Rawls grounds his principles of justice is problematic, and consequently, they remain as matters of contention as of today. Philosophy and Progress, Vol#71-72; No#1-2; Jan-Dec 2022 P 45-60. (shrink)

In this paper, I offer an expansionist view of the Frickerian central case of testimonial injustice, citing examples from the South Asian context. To defend this expansionist position, I provide an argument in three parts. First, I argue that credibility deficit and credibility excess are entangled with each other in such a way that often, one produces the other. Secondly, I contend that we should not say that systematic testimonial injustice is a consequence of credibility deficit only because of the (...) entanglement between them. I also contend that for being the central case of testimonial injustice, identity prejudice should not be necessarily negative; it can be positive as well. Propounding a twofold condition of the status of a knower, the last part claims that testimonial injustice occurs when one of the two conditions remains unmet. (shrink)

As social and interdependent beings, we have responsibilities to each other. One of them is to recognize each other appropriately. When we fail to meet this responsibility, we often stigmatize. In this paper, I argue that the COVID-19-related stigmatization is a variation of the lack of recognition understood as an orientation to our evaluative features. Various stereotypical behaviors regarding COVID-19 become stigmatized practices because of labeling, stereotyping, separation, status loss and discrimination, and power. When people stigmatize COVID-19 victims, they orient (...) themselves to their evaluative quality of being vulnerable to the SARS-CoV-2 virus by internalizing the victims as dangerous, understanding them as separable, and being motivated to act with them differently. All this causes the COVID-19 victims to lose status and suffer discrimination for which they do not experience participatory parity in different facets of their lives, rendering the COVID-19-related stigmatization an appalling example of misrecognition. (shrink)

Though all the religions of the world teach love, preach sympathy for others and encourage man to exercise utmost self-restraint and have most profoundly been a source of inspiration for the highest good of mankind, the world today is torn by conflicts, enmity and religious hatred. In this predicament, a lasting and peaceful society is impossible unless different faiths are understood in their proper perspectives. Therefore, it is necessary that people belonging to different faiths understand each other well. This necessitates (...) a constant dialogue and effort to generate moral and hearty religious thinking. The advocates of all the religions of the world emphasize the importance of certain virtues and moral values. Only these can foster unity and cohesion of mankind. But the moral and religious values cannot be invoked by force. This can be achieved through the exchange of words, kind words, sincere words and loving words that can reach the deepest fathoms of the heart. Philosophy and Progress, Vol#61-62-; No#1-2; Jan-Dec 2017 P 1-14. (shrink)

The main objective of this paper is to assess the attitude of a group of Malaysian business students towards business ethics. The survey results indicate that the respondents in general are of the opinion that the businesses in Malaysia consider ethics as secondary. A greater emphasis on ethical values in the business curricular has been strongly supported by the respondents. Moreover, the majority of the respondents believe that moral/ethical education and top management attitudes are the most important factors influencing ethical (...) standards in business practices. (shrink)

This study examines whether mortality of two adjacent siblings in families is age-specific and is modified by the MCH78, 198590 in the treatment (MCH–FP) and comparison areas. Logistic regression was used to estimate the net effects of survival status of elder siblings on mortality of younger siblings in the neonatal, postneonatal and toddler periods, controlling for birth order, previous birth interval, maternal age, education and religion, household possession of valuable items and sex of the child.

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

Abū Bakr al-Ṣūlī, The Life and Times of Abū Tammām. Edited and translated by Beatrice Gruendler. Library of Arabic Literature. New York: New York University Press, 2015. Pp. xxx + 421. $40.

In practical terms, the word “neutrality” means a policy of avoidinginteractions with nations that are engaged in armed conflict, or of trying tocure war while avoiding their contamination. In Malaysia, politicians andgovernment officials often use expressions such as that Malaysia will continueits stance of neutrality, or that it wants to remain neutral and friendly toeveryone. This study critically examines Malaysia’s stance on diplomaticneutrality, with particular focus on its past and present. It argues that neutralityis used as a political concept to (...) avoid conflict with major powers. Malaysia willremain effectively neutral so long as there is no major outbreak of any war inthe region. It exercises its rights through endurance and avoidance. (shrink)

This is an advocacy essay that documents the undignified and inhumane conditions of social inequality to which the members of "Al-Akhdam" minority group are subjected in the Republic of Yemen. By focusing on the interaction between culture and collective violence, it examines the exclusionary socio-cultural and economic practices by which Al-Akhdam are denied basic human rights. In so doing, the article locates the root cause of such practices in ethnic prejudices; the Al-Akhdam are persecuted on account of their being of (...) African-descent in a country with an Arab-majority. Finally, the article advocates the protection of the collective human rights of the Al-Akhdam minority and proposes cogent measures for restoring social justice through the implementation of specific actions, including international condemnation of their persecution; official recognition of the violence meted to them; national international recognition and promotion of their rights; cessation of Yemeni government-supported policy of Al-Akhdam forced labor; formal extension of constitutionally-guaranteed economic and social rights and the establishment of a program designed to integrate them into the mainstream of Yemeni society. This list of concrete steps represents a practical advocacy plan for fostering changes in the conditions of Al-Akhdam in Yemen through numerous venues, including the Yemeni government, the United Nations, and local and international human rights NGOs. It is hoped that this documentation will significantly elevate international awareness of, and instigate responses to, the ethno-cultural violence being perpetrated against Al-Akhdam in Yemen. (shrink)

I propose in this paper that Foucault’s interest in parrhesia as a “technique of the self,” particularly in his reading of Cynic parrhesia, can be fruitfully taken as an exemplar for new political thought on leadership. I make my case by comparing parrhesia with Weber’s charisma, which is the only force Weber allows for inserting new valuations into traditional and rational-legal legitimate dominations. I propose that charisma and parrhesia not only share several key characteristics, but express an overabundance of identities. (...) Although it is rarely acknowledged, I propose that this should hardly be surprising given Foucault’s longstanding interest in Weber’s work. Foucault’s governmentality can be productively set next to Weber’s psycho-sociology of modern man, Menschentum, to reveal the parallel courses taken by these two thinkers on the modern predicament. Both share a critical curiosity – one that revolves around Kant’s presentation in “What is Enlightenment?” – about life, and about seeing how we have come to be how we are as a philosophical problem. Yet, even with all of their parallels, particularly on the subject of leadership, the staggering difference between Foucault and Weber is that while Weber approached charisma as a possible therapy to the problem of the Menschentum being unable to derive new valuations from his rational-legal calculations, Foucault approached parrhesia by looking for techniques for confronting disciplined and biopolitical subjects within society with dangerous truths. Whereas conventional wisdom may presume that it is at such points as Weber’s charismatic leadership that Weber and Foucault would part ways, careful study shows that leadership is a point of connection between these two thinkers. (shrink)

The main objective of this study is to assess the state of business ethics in New Zealand organisations. The survey results suggest that top New Zealand companies give low priorities to ethical values. A number of suggestions have been put forward by the respondents to improve the corporate ethical environment. These include commitment of top management, written and published codes of ethics, comprehensive accounting standards and annual reporting and monitoring and an efficient legal and education system.

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as (...) partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally. (shrink)

This paper is a literature review of Al-Farābi's thoughts on the urgency of the value of moderation in the discourse of sustainable development in Indonesia which is studied through his magnumopus entitled "Madīnah Al-Fāḍilah". By using a descriptive-analytical approach, it is concluded that the value of moderation is the main basis for understanding the role and existence of individuals to actualize a variety of sustainable development through the implementation of the 4 pillars of moderation in Al-Farābi's view, namely unity, deliberation, (...) mutual cooperation, and character. The four pillars of moderation in Al-Farābi's view seek to build the closeness of each individual in social life, in order to discuss solving various problems that hinder the factors of sustainable development. The implementation of the 4 pillars of moderation in Al-Farābi's view can be realized through the existence of a leader as an existence that influences the paradigm and behavior of people in a region. That is, leaders are here to unite people of various groups to realize their role and position in order to optimize the value of moderation as the basis for sustainable development in reality. The final result of this paper is to understand the application of Al-Farābi's value of moderation in welcoming sustainable development in Indonesia. (shrink)

The recent development of CRISPR/Cas9 technology has rekindled the ethical debate concerning human germline modification that has begun decades ago. This inexpensive technology shows tremendous promise in disease prevention strategies, while raising complex ethical concerns about safety and efficacy of the technology, human dignity, tampering with God’s creation, and human genetic enhancement. Germline gene editing may result in heritable changes in the human genome, therefore the question of whether it should be allowed requires deep and careful discussion from various perspectives. (...) This paper explores Islamic perspectives on the concerns raised and highlights the ethical principles in Islam that should be taken into consideration when assessing the permissibility of CRISPR/ Cas9-mediated human germline gene editing. As argued in this paper, human germline gene editing would be considered lawful for medical purpose under certain conditions. It should not be applied on humans until the safety and efficacy issues are resolved. Robust ethical guidelines and strict regulations are necessary to preserve human dignity and to prevent premature and misuse of the technology. Maqasid al-shariah’s principles of preservation of human life, lineage, and dignity and ‘preventing harm takes precedence over securing benefit’ are among the guiding principles in assessing the permissibility of CRISPR/Cas9-mediated human germline editing from an Islamic perspective. Further discussions are important to address the controversies as well as to explore the related ethical principles. (shrink)

The Neutrosophic Precalculus and the Neutrosophic Calculus can be developed in many ways, depending on the types of indeterminacy one has and on the method used to deal with such indeterminacy. This article is innovative since the form of neutrosophic binomial factorial theorem was constructed in addition to its refrains. Two other important theorems were proven with their corollaries, and numerical examples as well. As a conjecture, we use ten (indeterminate) forms in neutrosophic calculus taking an important role in limits. (...) To serve article's aim, some important questions had been answered. (shrink)

BackgroundThis study aimed to determine what, how, and under what circumstances individual-focused interventions improve well-being and decrease burnout for critical care healthcare professionals.MethodThis realist approach, expert opinion interview, was guided by the Realist And Meta-narrative Evidence Synthesis: Evolving Standards II guidelines. Semi-structured interviews with critical care experts were conducted to ascertain current and nuanced information on a set of pre-defined individual interventions summarized from a previous umbrella review. The data were appraised, and relationships between context, mechanisms, and outcomes were extracted, (...) which created theory prepositions that refined the initial program theory.ResultsA total of 21 critical care experts were individually interviewed. By understanding the complex interplay between organizational and personal factors that influenced intervention uptake, it was possible to decipher the most likely implementable intervention for critical care healthcare professionals. The expert recommendation suggested that interventions should be evidence-based, accessible, inclusive, and collaborative, and promote knowledge and skill development. Unique mechanisms were also required to achieve the positive effects of the intervention due to the presence of contextual factors within critical care settings. Mechanisms identified in this study included the facilitation of self-awareness, self-regulation, autonomy, collaboration, acceptance, and inclusion.ConclusionThis validation of a theoretical understanding of intervention that addressed well-being and burnout in critical care healthcare professionals by expert opinion demonstrated essential mechanisms and contextual factors to consider when designing and implementing interventions. Future research would benefit by piloting individual interventions and integrating these new theoretical findings to understand better their effectiveness for future translation into the “real-world” setting. (shrink)

"LiteraCity is a literary and cultural mapping project of Kuala Lumpur. This book contains essays, interviews and photo essays that shed light of contemporary perspectives and discussions that go beyond existing discourse in regards to urban literature specifically in Kuala Lumpur"--.

The concept of interfaith dialogue is extremely significant in today‟s world. It is not a new concept. It has a historical and pragmatic significance. Religious extremism is a new threat to the world. Unfortunately, no one in this world is free from the threat of religious extremism and violence. This article adopts a qualitative approach and data are collected from both primary and secondary sources. This paper explores the role of interfaith dialogue to check religious extremism by taking interviews of (...) seven respondents. It also argues that interfaith dialogue is very effective to check religious extremism along with the challenges of conducting an effective dialogue. These challenges may include the lack of proper knowledge of interfaith dialogue, prejudice of stereotypes religious ideas, misinterpretations and political misuse of religions, some common obstacles of conducting an interfaith dialogue. Last of all, the article also shows how the situation of Bangladesh can be improved through interfaith dialogue where there exists a combined effort from both common people and the government to check religious fanaticism and extremism. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 93-108. (shrink)

This study is carried out to assess the state of business ethics in New Zealand organisations from the point view of middle and lower level managers. The survey results clearly indicate that companies in New Zealand give low priorities to ethics with other values in the corporate culture. A significant number of respondents also believe that pressures from the top to achieve results and the organisational climate and ruthless competition help create an unethical environment. A greater emphasis on ethical content (...) in the business curricula has been overwhelmingly supported by the respondents. Moreover, the majority of respondents also think that the ethical standard in New Zealand businesses has declined in the past decade.Finally, a number of suggestions have been put forward by the respondents to develop and maintain a high standard of ethical environment. These include mandatory moral/ethical education both in the educational institutions and in commerce and industry, commitment of top management and written and published code of ethics. (shrink)

The typographic matchmaking in the city" book offers a brief range of essays that discuss the complex topic of public space from their respective authors' individual experiences and perspectives. Through specific anecdotes, they elucidate the problematics and implications of designing for 'public space' and multicultural communities. These essays frame and contextualize the research and designs presented by the five teams participating in the 'Typographic Matchmaking in the City project. They briefly shed light on the function and role of text in (...) architectural spaces, discussing specific historical and contemporary examples from cities like Beirut, Dubai, Muscat, Cairo, Rotterdam and Amsterdam, and addressing the various roles of monumental typography in public space. (shrink)

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641 -- Criticism and interpretation. ; Islamic philosophy -- Iran.

In lieu of an abstract, here is a brief excerpt of the content:THE PROBLEMS OF VIOLENCE AND CONFLICT IN ISLAM Qamar-ul Huda Boston College This paperis aworkin progress and itanalyzes theIslamic reasoning for the use of violence and conflict while also examining the reconciliation of violence in accordance to the Qur'ân and sayings of the Prophet Muhammad (Hadîth). Generally the ethics of violence and the interpretation of its use in the Islamic tradition was historically connected to legalists and theologians (...) who collaborated in devising policies for the imperial state. Their reading of the sources to support violence can be explained in areas of survival, self-defense, and resistance to oppression. Here, violence is explained in terms ofthe needs ofthe state, meaning that what is good for the government is good for the religion of Islam. More modern scholars of Islam are revisiting the problem of violence and the weaknesses ofclassical interpretations, and also examining, in light of the Qur'ân and Hadîths, contemporary issues like rights of the unborn, abortion, individual versus communal self-defense, domestic violence, and unprovoked aggression. The scope ofthis paperis, first, to discuss the ideas ofharmony and divine unity in Islamic theology and also the reasons Ithink they are crucial to any understanding of violence. Second, I proceed to analyze some of the ideas relating to violence "for" and "against" God in the Islamic tradition and how those ideas fit into the larger Islamic theology. Third, I am interested in presenting the specific verses from the Qur'ân, as well as Hadîths or sayings of the Prophet that deal with war, conflict and violence, and demonstrate that their contextuality is crucial. Fourth and last, but not least, I will suggest some new hermeneutics for Qamar-ul Huda81 using all of the above for developing, enriching, and incorporating it into an Islamic liberation theology that is desperately needed in the modern Islamic world. I. Islamic Theology, Muslims, and Divine Unity The beginning of all Islamic thought begins with God, or more specifically, with the testimony of faith or shahadâh,1 the statement that "There is no Godbut God, and the ProphetMuhammad is theMessenger.2" This attestation for Muslims is understood to be a unique certainty upon which all other truths depend and exist. With this as the starting point for Islamic beliefand practices, and indeed for all Islamic theology, the logical question for us here at COV&R is, then, to ask: "What is the Islamic perspective on peace and violence as it is related to God and to the testimony of faith?" Also, along the same line of thinking, one needs to pursue the question: "How does the Islamic faith respond to the problems ofviolence, i.e., destructive behaviorto oneselforto others by persons who thus believe that they are thereby serving and surrendering to God?" The word islam3 stems from the root salâm, "peace." The literal sense ofthe word is to be liberated from something or to gain peace in respect to it. Those who participate in this act of surrendering to the Divine are called Muslims, and through submitting one's will to God's Will, one gains safety from error, deviation, and corruption. One is integrally tied into the Divine Unity and is in harmony with the Divine. With this in the background, alThe shahadâh was established during the early period of the Prophet's missionary work. The belief that "There is no God but God, and the Prophet Muhammad is the final Messenger" was hostile to the religious practices of the Arab Bedouin culture. What distinguished the new Muslim converts was that they publicly affirmed the shahadâh and rejected contemporary cultural and religious norms of idolatry. After each reference of the beloved Prophet Muhammad, it is the custom in islam to recite or write "peace be upon him" (or pbuh). The actual Arabic benediction is sa'ala allahu alayhi wa salâm sometimes written in English as SAWS. For the sake ofnon-repetitiveness and to make it easier for the reader's eyes, this paper will not include that benediction after each reference. I use the word islam with the lower case "i" to indicate the personal piety of surrendering to the divine and the journey of making one... (shrink)

High turnover intention is a problem in the workforce today. The purpose of this study is to determine the relationship between experienced workplace incivility and psychological well-being on turnover intention. The subjects of this study were 46 millennial employees who had worked for at least three months. Data were collected with turnover intention scale, experienced workplace incivility scale, and psychological well-being scale. Partial Least Square PLS-SEM analysis was used to analyze the data. Findings indicate that experienced workplace incivility is positively (...) related to turnover intention, while psychological well-being is negatively related to employee turnover intention. The results show that workplace incivility affects employee turnover intention higher than psychological well-being for millennial employees. Connections and communality are characteristics of millennial employees; therefore, they consider that the environment is essential. It is essential for employers to develop a work condition that minimalizes experienced workplace incivility and improves the psychological well-being of their employees to reduce turnover intention among millennial employees. (shrink)