tập 1. Tư tưởng Việt Nam từ đầu Công nguyên đến cuối thời Lý.

It has been hypothesized that psychedelic experiences elicit lasting psychological benefits by altering narrative selfhood, which has yet to be explicitly studied. The present study investigates retrospective reports (n = 418) of changes to narrative self that participants believe resulted from, or were catalysed by, their psychedelic experience(s). Responses to open-ended questions were analysed using inductive and deductive thematic coding and interpreted within agent-centred approaches to development and well-being. Themes include decentred introspection, greater access to self-knowledge, positive shifts in self-evaluation (...) processes, greater psychological and behavioural autonomy, and enhanced connectedness with others and the world. While this explorative qualitative study offers some initial support for the explanation that changes to narrative self are a cornerstone of psychedelics' therapeutic and transformative potential, methodological and recruiting limitations preclude the ability to make objective claims and generalizations. Future scientific research is necessary to further elucidate this hypothesized mechanism. (shrink)

Virtue epistemology is new in one sense but old in another. The new tradition starts with figures such as Code, Greco, Montmarquet, and Zagzebski. The old tradition has its pedigree in Plato, Aristotle, Aquinas, and their modern interpreters such as Anscombe and MacIntyre. Virtue epistemology recognizes that knowledge is something we value and that propositional knowledge requires intellectual virtues, that is to say, virtues as applied to the intellect. Although much pioneering work in the new tradition has been done on (...) propositional knowledge, comparatively little in it has been done on know-how. This is surprising, because one might naturally think of know-how as something to be refined into a skill, and virtues may be thought of as skills. In the modern epistemological tradition that does not take its direction from virtue ethics, propositional knowledge, as opposed to know-how, has received by far the bulk of the discussion, although since Ryle first argued that knowhow is not always propositional knowledge, there has been a fairly recent resurgence of interest in know-how.We value intellectual virtues because they are skills that promote our flourishing, both as individuals and as members of a community. The intellectual virtues are truth- seeking virtues and stem from a love of the truth. Since love is itself a virtue - indeed it was what Tyndale called the greatest Christian virtue before the King James translation renamed it as charity—it may be seen as the virtue that motivates all other intellectual virtues. A commitment to the truth is presupposed by any intellectual virtue. For example, logic is important to a community, and in particular to the intellectual community, not only because there are rules governing the activity of logic but also because there are those within the community who are trustworthy in following the activity and because there are publically accepted standards of accountability in the way the activity of logic is practiced. Here is how we will proceed. In section 2 we sketch a metaphysics of natural purposes that supports the claim that there are objective goods that beings need qua the kinds of being they are in order to flourish. In section 3 we argue that flourishing includes the acquisition of virtues. We give a general account of virtue, roughly as a stable disposition to act upon a habit elevated to a skill of putting one’s know-how into practice that springs from one’s motivation to pursue what one perceives as good. In section 4 we give a general sketch of intellectual virtues as truth-seeking virtues that stem from a love of the truth that are the skills to flourish intellectually. In section 5 we discuss connaturality, namely those specific metaphysical accidents readily acquired by beings due to their first nature. We make an original distinction between ontological connaturality, namely the connaturality that belongs to animals qua beings of a certain kind, and habitual connaturality, namely our first natures suffused with virtues—or vices, although we will concentrate only on virtues. Habitual connaturality is acquired through the practice of virtue and involves perceptiveness awakened by the possession of the virtue in question. The knowledge arising from this form of connaturality may be a form of know-how. In section 6 we give an account of connatural apprehension and connatural propositional knowledge. In section 7 we discuss connatural know-how and argue that it makes certain virtues possible. At this point we will have shown that intellectual and moral virtues are informed by know-how. In sections 8 and 9 we give analyses of know-how and skill in terms of counterfactual success. We show how skill is a refined form of know-how and how both know-how and skill are informed by moral and intellectual virtues. We conclude in section 10 that know-how informs intellectual and moral virtues in the sense that virtue is to be elucidated in terms of skill, which is in turn to be elucidated in terms of know-how. Moreover, virtues inform know-how in the sense that know-how is to be elucidated in terms of intellectual and moral virtues. No circularity arises because different virtues and different forms of know-how are involved. (shrink)

The theory of branching space-times, put forward by Belnap, considers indeterminism as local in space and time. In the axiomatic foundations of that theory, so-called choice points mark the points at which the possible future can turn out in different ways. Working under the assumption of choice points is suitable for many applications, but has an unwelcome topological consequence that makes it difficult to employ branching space-times to represent a range of possible physical space-times. Therefore it is interesting to develop (...) a branching space-times theory without choice points. This is what we set out to do in this paper, providing new foundations for branching space-times in terms of choice sets rather than choice points. After motivating and developing the resulting theory in formal detail, we show that it is possible to translate structures of one style into structures of the other style and vice versa. This result shows that the underlying idea of indeterminism as the branching of spatio-temporal histories is robust with respect to different implementations, making a choice between them a matter of expediency rather than of principle. (shrink)

Islamic ethics. ; Christian ethics. ; Ethics, Comparative.

The aim of this pilot study was to develop a realistic clinical case for identifying Knobe's asymmetric effect, ie, the tendency to ascribe intentions to a larger extent when an act is considered wrong, as well as to compare medical students at the beginning and end of their curriculum. A vignette about a critically ill 72-year-old patient in need of an operation was used, with two different outcomes: the patient dies or the patient recovers. Approximately half of the students received (...) the ‘recovery case’ and half the ‘death case’. The questions asked were whether it was right to perform the risky operation and whether the head of the clinic brought about the patient's death/recovery intentionally. Among students in their first term an asymmetry in response pattern was identified. This asymmetry was not found among students in their final term. The difference between term 1 and term 11 students is believed to be due to the socialisation of medical students towards clinical reasoning regarding the moral role of intentions. Although no Knobe effect could be detected among term 11 students, a related adaptation effect was detected, indicating that students at the end of their medical school also tend to adapt their ascription of intentions to their moral evaluation of the act. By using clinically relevant cases a new effect has thus been identified that might be useful when investigating experienced clinicians and their views on intentions. The cases and effect merit further investigation. (shrink)

A central feature of Confucianism is the doctrine that an adult child has, for want of a better word, the ‘duty’ to care for his elderly parents1. Whether this doctrine should be framed in terms of an ethic of duties as opposed to an ethic of virtues is a vexed question. It might be argued that the doctrine is best framed in terms of the behaviour and dispositions appropriate to an agent who is, within the Confucian moral vision, good. Nonetheless, (...) in both popular discourse and in much the secondary literature, the doctrine is characterized in terms of a moral ‘ought’. We will adopt this perspective, and talk of the ‘filial duty of care’. We investigate the empirical question of whether Chinese communities still have a strong sense of this duty. We conclude that although there is a widespread perception among Chinese communities that their sense of filial duty of care has been eroded, in fact the adherence to it remains robust. (shrink)

Values, history and criticism of Thai literature.

In this article I analyze some of the cultural factors that have determined and influenced the teaching profession and its evolution in African countries. Firstly, I use an historical approach to review conceptual issues on teachers, teaching and learning; secondly, I examine salient features of the idea and practices of teachers and teaching in the pre-colonial and less Westernized contemporary African contexts and elements of Quranic schools; thirdly, I offer an account of how teachers were introduced to formal learning of (...) European education in the colonial era; and, fourthly, I examine the declining prestige and other outstanding issues of teaching and the teaching profession amidst the call of quality Education for All. In the main, most African countries have to grapple with the daunting challenges of providing quality education to the entire school-age populations in African countries, especially with the approaching 2015 date for meeting the second Millennium Development Goal (MDG) of achieving universal primary education and Education For All (EFA). At the secondary level and even more clearly articulated for higher education, there is a sense of urgency in providing quality education particularly in science and technology to position Africa with competent human resources in the global economy. Paradoxically, however, the perceived and actual prestige of the teaching profession and the social status of the teacher as a professional category, especially at the lower levels of the educational systems, have not consistently been positive. (shrink)

Author's interviews on politics and culture in the context of Islamic philosophy.