Gender equality continues to be important because it strengthens society. One of the efforts to promote gender equality in Indonesia is gender equality education. For Catholics in Indonesia, the existence of the 2013 Curriculum Ethics and Catholic Education (PAK Kurtilas) had a strategic role in mainstreaming gender equality education. This research used library sources to research these textbooks with adequate ethical and multicultural analysis. Here, information was conveyed through a qualitative approach through annotations and descriptive data on the texts studied. (...) According to this study, the curriculum offers instructional materials on the value of gender equality in intercultural education, which used the critical discourse analysis (CDA) technique. The textbook analysis also recommended using gender-responsive learning approaches and methods so that students could comprehensively understand the material on gender equality.Contribution: This article uses a textual analysis with a religious socio-ethical viewpoint. This study could help to solve social problems through theological education. (shrink)

Meditation hasrecently emerged as a topic of interest for the medicinal scientists as well as for the neuropsychological scientists for different reasons. The methods used by both of these approaches have been mostly objective. This quest of objectification has led to vigorous use of tools like EEG and ERP, which has definitely led to revealing of marvellous aspects of meditation. However, the subjective states of meditation have been much less explored, especially when seen in contrast to the objective states. The (...) need of the hour is to use the qualitative methods for exploration of these states because these methods better depict the unique experiences of meditation. In this context, we conducted a qualitative study in the form of Interpretative phenomenological analysis to explore the subjective experiences associated with the inner-light perception of a group of meditators practising the meditation technique of Vihangam Yoga. It is an ancient meditation technique of India, initiated by HH Sadguru Sadafal Deoji Maharaj in the year 1924 and now being propogated by HH Sadguru Swatantra Deoji Maharaj. When asked in detail, the practitioners often report of many mystique experiences. This particular Yoga group was chosen because in a survey of among four groups, the maximum number of confident mediators reporting of perceiving some sort of luminance during meditation was found in this group. For this study, the inner-light perception experience of this meditation was chosen because of the divine value attached to this experience across all the cultures and religions. This experience was also chosen because of the great impact on their lives that Vihangam Yogis attributed to this experience. As the results of the study, four major themes were obtained which were: Uniqueness of the nature of light Experiences during light perception Explanations of the source of light Change in outlook towards world and associated changes in thinking. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Mental health care providers increasingly confront challenges posed by the introduction of new neurotechnology into the clinic, but little is known about the impact of such capabilities on practice patterns and relationships with patients. To address this important gap, we sought providers’ perspectives on the potential clinical translation of functional neuroimaging for prediction and diagnosis of mental illness. We conducted 32 semi-structured telephone interviews with mental health care providers representing psychiatry, psychology, family medicine, and allied mental health. Our results suggest (...) that mental health providers have begun to re-conceptualize mental illness with a neuroscience gaze. They report an epistemic commitment to the value of a brain scan to provide a meaningful explanation of mental illness for their clients. If functional neuroimaging continues along its projected trajectory to translation, providers will ultimately have to negotiate its role in mental health. Their perspectives, therefore, enrich bioethical discourse surrounding neurotechnology and inform the translational pathway. (shrink)

Split preorders are preordering relations on a domain whose composition is defined in a particular way by splitting the domain into two disjoint subsets. These relations and the associated composition arise in categorial proof theory in connection with coherence theorems. Here split preorders are represented isomorphically in the category whose arrows are binary relations and whose composition is defined in the usual way. This representation is related to a classical result of representation theory due to Richard Brauer.

The interaction between philosophy and political parties is one of the most lively questions in the discipline of the history of philosophy and in the battle of ideas today. It affects both specialists in philosophy and representatives of other professions, particularly in the broad realm of creative intellectuals. It excites people of different generations living under different social systems and belonging to different and often opposed classes.

Drawing on social cognitive theory and social information processing theory, this study investigated how organizations' efforts to embody environmental corporate social responsibility (ECSR) shape consumer perception of a green corporate image through employees' environmental passion and pro-environmental behavior (PEB). To test our hypotheses, we collected multisource time-lagged data from 214 employee–customer dyads from hotel and banking sector organizations in Pakistan. The findings show that organizations' green corporate image is a function of their efforts to engage in ECSR activities as demonstrated (...) through employees' environmental passion and PEB. These findings have important implications in the environment and management domains because it can help organizations draft useful strategies to counter environmental degradation and generate a green corporate image in customers' minds through employees' green behavior. (shrink)

Our Book Review Editor, James Keller, invited William Hasker to write a review of the Book by D. Z. Phillips, "The Problem of Evil and the Problem of God" and then in consultation with the Editor-in-Chief invited Phillips to respond. Aware of both their respect for each other and their philosophical differences we planned that Hasker's review and Phillips' response would appear in the same issue of the "International Journal for Philosophy of Religion." Unfortunately that was not to be. Dewi, (...) as he was known to his many friends throughout the world, collapsed at his desk on 25 July, 2006 in the library of his beloved University of Wales, Swansea. Although we were not able to have the review and response appear in the same issue as we had all planned, we are now printing his response to Hasker's review, "D. Z. Phillips's Problems with Evil and with God," which appeared in IJPR, Vol. 61,3. Dewi had completed the review and thanks to the efforts of Helen Baldwin who prepared the manuscript and Dewi's wife, Monica, and family we are able to print it here. Since Dewi was responding to an earlier version of Hasker's review, a few minor editorial changes have been made. Dewi's death is a great loss to the philosophical community and a deep personal loss to his family and friends, but I am confident that he would be pleassed to have this response appear. He might even have a story to tell, a comment that those who knew him well will fully understand. Eugene Thomas Long. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Painting in Tongues:Faith-Based Languages of Formalist ArtKevin Z. Moore (bio)A philosophical problem is created by the incoherence between the earlier state and the later one.—Ian Hacking, Historical OntologyWhatever is happening to evidence-based treatment? When the facts contravene conventional wisdom, go with the anecdotes?—New York Times, "Science Times," February 14, 2006Cephalopods have a visual language that may be considered artful; humans have written and vocalized languages that are sometimes artful; (...) but it is doubtful that there is such a thing as a "language of art," particularly in the sense that twentieth-century formalists and their critics carelessly speak of one or many. Cephalopods flash color-forms on their hides to communicate intents and emotions, maybe even to project plans. They speak in tattooed tongues through neurologically embossed patterns and color field designs displayed on the skin. The large-eyed sea creatures communicate voicelessly in a visual language of pure color-forms, each species perhaps having its own dialect. Though not a full or official language by any means, their color-forms display the ideal that twentieth-century formalist artists sought to graphically realize (referential and conceptual immediacy, emotional coloring, communication via pure, that is, nonpictorial, form). Formalist inspired artists and their critic-expositors describe abstract pattern-painting as though it were a visual language equal to that of the cephalopod. Yet [End Page 40] although we can reasonably imagine cephalopods getting the correct message by observation, we cannot reasonably imagine observers getting any message at all, let alone the intended message, from abstractionist painting. This casts suspicion on the formalists' claims about visual language. Observers cannot and famously do not get anything "out" of formalist pattern paintings, though they do project quite a lot "into" them. The telling difference between octopus and artist? Cephalopods communicate visually—their survival depends on it. Formalists do not, though the survival and flourishing of their art depends upon the belief that they do.Notably, explanations of what exactly a formalist language of art is goes missing from accounts of sense and reference in the relevant literature, where we learn that this or that painting exhibits this or that language of art but never how this or that painting functions as a language of any sort. The "language of art" phrase, it seems, has the same force as mentioning truth or existence: it explains nothing. Talk of a language of art suggests merely that a painting exhibits a communicative intent; it does not explain how that intent is linguistically mediated. The phrase is ostensive and nominal, not descriptive and expository.Prior to the twentieth century there may have been some justification for this language since art was shaped by objective reference, identifiable codes (sign and symbol systems), and recognizable scenes (compositions) that made painting a language-like public media. Observers could see immediately or "read" paintings by observation as though they were reading a language. Images were shaped by observation; reference was fixed by convention. The formalist revolution in the late nineteenth and early twentieth centuries dismantled the public character of representation in painting. After the revolution, the new art that appeared was a sort of visual humpty-dumptyism, to invoke a language metaphor. Formalist imagery functioned the way words did for Mr. Carroll's Mr. Dumpty: they meant what the artist intended them to mean and not what observation or convention constrained them to mean. Reference and meaning were as arbitrary as the visual forms chosen to bear them. Once a communicative medium, painting became an expressive medium, the values of the latter superseding those of the former wholly or in part. Even when a formalist painting alluded to a conventional arrangement (a landscape or portrait, for example), the composition was as visually parodic of genre as Mr. Carroll's Jabberwocky was verbally parodic of narrative poetry, preserving syntax (form) but not the integrity of the formal agents of communication. Both are forms of nonsense, yet only one intentionally so.Styles of formalism do not facilitate the observation of intended reference; they are not effective forms of communication because they are not languages. If the basic function of a visual art is to communicate a specific... (shrink)

Purpose. This paper aims to show how the views of Kant persist in the modern debate on social justice and to outline the practical and political potential contained in his understanding of a just state system and international justice. To that end, I will present what Kant meant by a just state system and just relationships between states. Then, I will reference his understanding of social justice against three fundamental models of social justice thus far established in the philosophical tradition: (...) the legal, distributive, and contractual justice. Finally, I will explain how the Kantian understanding of social justice is reflected in select modern interpretations of a just state system and justice in international relationships, and how we can grasp the current practice and the expected development of sociopolitical life in the framework of social justice as understood by Kant. Originality. The article presents the theoretical-conceptual and practical-political relevance of the concept of social justice, developed by I. Kant. It was shown that Kant considered justice to be the basis of all correct social relations, both at the level of individual states and in the sphere of international relations. According to Kant, the only just state system is a republic. In his opinion, justice in the field of international relations requires that they be based on the principles of federal unification of individual states. The concept of social justice developed by Kant can be identified as a form of classically understood contractual justice. In addition, Kan’s notion of justice was correlated with the works of modern authors: John Rawls, Robert Nozick and Otfried Höffe, showing identical and different elements in them. Conclusions. The reflections above suffice to assert that the Kantian understanding of social justice primarily involves the following observations: 1. under a relevant contract, interested parties institute a public authority, i.e. a republican state or a federal institution endowed with judicial or executive powers ; 2. the institution of public authority remains fair in dealings with the governed; 3. the public authority has the right to intervene only in the circumstances of threat to the external freedom, equality and independence of the governed individuals; 4. the public authority is responsible only for guaranteeing just relations between individuals and the enforcement of their contracts. Furthermore, Kantian understanding of justice falls within the scope of the classical notion of contractual justice and remains present in the modern debates on justice, as exemplified by the thought of Rawls, Nozick and Höffe. Finally, the Kantian understanding of social justice remains topical and worthy of consideration during the design and the development of current and future solutions for a just public order, both at the national and international level. (shrink)

Arab countries; intellectual life; congresses.

Rush Rhees was a philosopher, and a pupil and close friend of Ludwig Wittgenstein. While some of Rhees's own published papers became classics, most of his work remained unpublished during his lifetime. After his death, his papers were found to comprise sixteen thousand pages of manuscript on every aspect of philosophy, from philosophical logic to Simone Weil. This collection of unpublished papers, edited by D. Z. Phillips, includes Rhees's outstanding work on philosophy and religion. Written over an academic lifetime, some (...) of the papers are sympathetic to religion while others are not. It is Rhees's ability to interweave the personal and philosophical, and his integrity and intellectual honesty, which make this one of the most impressive books in twentieth-century philosophy of religion. (shrink)

This research aims at investigating some specific metaphorical applications of the concept of causality in Suhrawardi's philosophy, basically referring to the theory of conceptual metaphor. Hitherto, two traditional and contemporary theories have been discussed in this regard. Regarding the traditional theory represented by Aristotle Metaphor, it can be regarded as the use of the name of something for something else. According to this view, the reason why one word is used instead of another is a pre-existing and objective similarity between (...) the two phenomena. Contemporary metaphor theory holds that, in addition to objective similarity, non-objective similarities, the creation of similarities by the mind and the correlation in experience are bases for the formation of metaphors. In Suhrawardi's philosophy, causality has been conceptualized as a key philosophical concept with the help of various metaphors. (shrink)

Regarding the classical theory, metaphors have been regarded as decorative things, belonging to the literary language and distinctive from philosophical and scientific language. Besides, according to this theory, the basis of the forming of metaphors is the similarity between two phenomena. However, considering the contemporary theory, not only the literary language but also the scientific and philosophical ones are metaphorical. Moreover, the basis of the forming of metaphors is not only the objective similarities, but also the non-objective ones and experiential (...) co-occurrences. In contemporary theory, a metaphor is the transition of the source domain structure to the target domain. According to this theory, philosophical concepts are conceptualized through metaphors. Lakoff and Johnson believe that mind is conceptualized through metaphors. The present article shows that Shaykh al-Isḥāq (Suhrawardī) would also structure the mind through metaphors. In Suhrawardī's Epistemology, different aspects of perception are formulated through concepts such as seeing, illumination, manipulating objects, Constructions, mathematical calculations, and motion. (shrink)

In the present work, the microstructure of the melt-spun Al 90 Ce 10 alloy has been characterized using X-ray diffraction and transmission electron microscopy together with energy-dispersive spectrometry. It has been found that the microstructure of the melt-spun Al 90 Ce 10 alloy is composed of the amorphous phase, f -Al, f -Al 11 Ce 3 , Al 3 Ce and unidentified phases, quite different from that of the ingot-like alloy consisting of coarse primary f -Al- f -Al 11 Ce (...) 3 dendrites embedded in the f -Al- f -Al 11 Ce 3 eutectic matrix. Moreover, the amorphous phase is dominant in the melt-spun Al 90 Ce 10 alloy according to the XRD and TEM results. Al 3 Ce particles, less than 100 nm in size, are dispersed in the partial amorphous phase. Polygonal f -Al 11 Ce 3 crystals embedded in the f -Al matrix are also observed. The presence of the hexagonal, kite-like and petal-like intermetallic particles surrounded by the amorphous phase indicates that there exist micro-inhomogeneous structures in the Al 90 Ce 10 melt. These results demonstrate that the overheating of the melt has a significant effect on the amorphization of the Al 90 Ce 10 alloy. (shrink)