The aim of present research study is to analyze the differences in budget allocations of education sector “through gender lens”. In order to find out whether the resource allocations in Punjab budget FY 2013-2014 are in line with the different priorities and needs of girls/women and boys/men or vice versa. The research is exploratory in nature and study is based on Gender Responsive Budgeting and divides public expenditures into two main categories as gender specific budgetary allocations and mainstream budgetary allocations. (...) The study is based upon secondary sources of data. Findings show that spending on education was low in Punjab Province as it is only 18.8 percent under the head development further budgetary allocations targeted women and girls are low only 6.7 percent while budget targeting both gender allocations are 92 percent which widens the gap between both genders. Therefore, it is the high time to realize that budget is not a gender blind instrument hence needs to spend more on development side for gender parity. Gender responsive analysis of Punjab budget shows that province is needed to take steps towards improvement in literacy rates of women and girls through appropriate approach. (shrink)

Relational capacity is the ability to develop and maintain the desired relationships with stakeholders by creating network, information and reciprocityadvantages. It aligns stakeholder theory with relational contract theory, social network analysis and related research streams to develop a “stakeholder-relational-perspective” of firm performance. This perspective views firm relationships built on relational capacity as heterogeneous, flexible and capable of becoming stronger over time. The assumption is that organizations with strong relational capacity can better leverage firm relationships to gain a sustained competitive advantage.

Human rights in Islam is a complex issue on which influential Muslims have expressed diverse perspectives. This article identifies the different views held by several scholars, and examines the way in which those views are reflected or contested in contemporary Islamic discourses and particularly the discourses of Saudi scholars. It also argues that different opinions are not necessarily based on a specific Islamic sect but on the perception of international norms and on the readings and interpretation of Islamic texts as (...) well. (shrink)

In order to make Mukund Lath’s thoughts on music and identity accessible to a broader audience, and to call attention to links between Hindustānī musical theory and classical Indian philosophical notions, Lath’s paper “Identity Through Necessary Change: Thinking About ‘Rāga-Bhāva,’ Concepts and Characters” is being republished here with an introduction by David Shulman and explanatory notes. Mukund Lath argues that identity is usually understood as something that remains the same despite change. His endeavor is to explore an alternative to this (...) convention. The case study for Lath’s philosophical exploration is rāga music, i.e. Hindustānī classical music. He argues that the identity of the rāga is maintained not despite change, but owing to the necessary change in every execution of “the same” rāga. But how are we to even start thinking about a notion of identity that embraces rather than rejects change, a notion of identity that is based on and is rooted in change, not in stability or perpetuity? Lath explores this alternative and its consequences for the notion of identity at large. (shrink)

The Eurozone Crisis is not just a monetary and economic challenge. It is as well the first tremendous challenge of the European Community and as well the national institutions and constitutions of the member states not only within the Eurozone. On one side the European Commission, the European Parliament and the ECB with its endeavours to safeguard and stabilize the single currency EURO within the Eurozone, to support the suffering countries in the south with its struggle against speculative hedge funds, (...) to render financial relief measures to those countries and its financial industry. Irrespective the fact governments and citizens within that countries, less appear to appreciate or honor that measures as efficient help to stabilize but condemn as form of European paternalism and patronage. On the other hand the countries and its citizenship especially in the north of the Eurozone to set a stop sign to the EU and the ECB. Therefore they stress the Maastricht criteria and cite the Art 125 of the TEU, which prohibits one nation to stand for or to be liable for the Government debts of another nation. Especially in the German perspective the demarcation line appears to run along between the European Commission, European Central Bank and European Court on the European side and the Bundesverfassungsgericht, the Bundesbank on the national German side. Each of the institutions feels to be bound to its origin functions and principles and save the respective constitution and the task rendered by that constitution. For a better understanding it is essential to get aware of and to reinforce the constitutional role which the Grundgesetz awarded to the Bundesverfassungsgericht and the Bundesbank and the German citizenship placing their confidence in these institutions. Es soll konkret das Verhältnis zur Nichtbeistandsklausel No-Bail-out Klausel Art 125 AEUVertrag, den Europäischen Fiskalpakt / dem ESFS, ESM / dem OMT-Programm der EZB, möglichen Entwicklung des EU zur Haftungs- und Transferunion mit einem zukünftigen Haftungsautomatismus der Mitglieder, der Unterscheidung von gemeinsamer Währungspolitik und nationaler Wirtschaftspolitik, der drohenden Vergemeinschaftung von Staatsschulden einzelner EU-Länder, die Budgethoheit des nationalen Parlaments als freie Entscheidung über die Verwendung des nationalen Haushaltes untersucht werden. Mit allen diesen Fragen mussten sich das höchste Deutsche und Europäische Gericht in jüngster Vergangenheit intensiv beschäftigen. (shrink)

Modern interpretation tends to take E. Med. 639, ‘driving from the senses over a second bed’ , found within the petition of the chorus that ‘dread Cypris never…inflict angry arguments and insatiate quarrels’ , as referring to a second bed that might allure these women themselves rather than one that might allure their husbands. None the less, the latter interpretation seems to be recommended by both the contents and the context of the line; it is also consistent with Euripidean idiom. (...) As to the context, v. 639 is found in the second stasimon. An examination of the attitude of the chorus toward Medea up to this point may guide us towards a fuller understanding of the phrase. In her opening speech in the first episode Medea, who was betrayed by the husband for whom she left family and country , persuades the already sympathetic chorus to side with her as underprivileged women in a world dominated by egocentric men . In the first pair of strophes of the following stasimon they accept Medea's division of human beings into ‘the female stock’ and ‘the race of males’ and sing of male perfidy and discrimination against women. They stress their own personal involvement by replacing ‘women’ with ‘I’ and ‘we’ in five of the seven references to the second sex. (shrink)

Abstract The paper considers the question of whether ?rights? as we have it in modern Western thinking has an equivalence within the Indian framework of Dharma. Under Part I we look at purus?rthas to see if the desired human goals imply rights by examining the tension between aspired ?values? and the ?ought? of duty. Next, a potential cognate in the term ?adhik?ra? is investigated via the derivation of a refined signification of ?entitlements?, especially in the exegetical hermeneutics of the Mim?ms?. (...) Finally, adhik?ra's re?emergence in the Bhagavadgit? is considered. We suggest that while the boundary is significantly extended, the Git? too appears to be circumspect in opening up the discourse in the more abstract and absolute sense which the term ?rights? nowadays enjoys. (shrink)

This paper has attempted to present Wonch'uk's Ban-ya pa-ra-mil-da sim gyeong chan (般若波羅蜜多心經贊) or Commentary on the Heart Sūtra which was written in classical Chinese in the 7th century. As an example of the intellectual analysis of a sūtra, Wonch'uk's Commentary is an important text that has exerted asignificant influence on East Asian Buddhist thought. A prominent Korean Yogācāra scholar, Wonch'uk authored twenty-three works during his lifetime; unfortunately, all but three have been lost. The Commentary on the Heart Sūtra is (...) the shortest among his extant writings, yet it clearly reflects his incomparable erudition. To date, there has been very limited research on Wonch'uk and his thought in both the East and West. Utilizing Wonch'uk's original Chinese text,this paper will examine the distinctive features of Wonch'uk's Commentary which may offer the contemporary readers an opportunity to remind the importance of sūtra study and the engagement in sūtra exegesis. (shrink)

The various explanations and emendations so far offered for this passage do not seem to have solved its difficulties yet. While it is generally held that agrees ad sensum with the subject of the sentence , the sense of the adjective itself appears far from satisfactory. Of the conjectures proposed till now only Jackson's isconsidered noteworthy by the latest editor of the play. Jackson, however, offersit as a ‘fair provisional remedy’ only.

The patient admission scheduling problem is an optimization problem in which we assign patients automatically to beds for a specific period of time while preserving their medical requirements and their preferences. In this paper, we present a novel solution to the PAS problem using the harmony search algorithm. We tailor the HS to solve the PAS problem by distributing patients to beds randomly in the harmony memory while respecting all hard constraints. The proposed algorithm uses five neighborhood strategies in the (...) pitch adjustment stage. This technique helps in increasing the variations of the generated solutions by exploring more solutions in the search space. The PAS standard benchmark datasets are used in the evaluation. Initially, a sensitivity analysis of the HS algorithm is studied to show the effect of its control parameters on the HS performance. The proposed method is also compared with nine methods: non-linear great deluge, simulated annealing with hyper-heuristic, improved with equal hyper-heuristic, simulated annealing, tabu search, simple random simulated annealing with dynamic heuristic, simple random improvement with dynamic heuristic, simple random great deluge with dynamic heuristic, and biogeography-based optimization. The proposed HS algorithm is able to produce comparably competitive results when compared with these methods. This proves that the proposed HS is a very efficient alternative to the PAS problem, which can be efficiently used to solve many scheduling problems of a large-scale data. (shrink)

The catalogue raisonné compiled by art scholars holds information about an artist’s work such as a painting’s image, medium, provenance, and title. The catalogue raisonné as a tangible asset suffers from the challenges of art authentication and impermanence. As the catalogue raisonné is born digital, the impermanence challenge abates, but the authentication challenge persists. With the popularity of artificial intelligence and its deep learning architectures of computer vision, we propose to address the authentication challenge by creating a new artefact for (...) the digital catalogue raisonné: a digital classification model. This digital classification model will help art scholars with new artwork claims via a tool that authenticates a proposed artwork with an artist. We create this tool by training a machine learning model with 90 artists having at least 150 artworks and achieve an accuracy of 87.31%. We use the ResNet Convolutional Neural Network to improve accuracy and number of artist classes over state-of-the-art artist classification experiments using the WikiArt database. We address inconsistencies in the way scholars approach artist classification by providing a consistent method to recreate our dataset and providing a consistent method to calculate performance metrics based on imbalanced data. (shrink)

Design education requires a specific setting that facilitates teaching/learning activities including lecturing, demonstrating, and practicing. The design-studio is the place of design teaching/learning activities and where students/students and students/instructor interaction occur. Proper interior design improves not only the function of such learning environment but also the confidence of its users involved in the teaching/learning process. This study finds impetus in the lack of research data relative to the design of the design-studio classroom, most crucial space in design and architectural education. (...) The purpose of the study is to examine the design-studio classroom environment and to determine, by the perception of its users, to which level this specific environment assures users’ needs and objectives. A survey was developed and distributed to a purposive sample of design and architecture educators. Ninety four responds were collected. The results of the study support the stability of earlier findings that the physical environment has a direct impact on the satisfaction of the space users. The findings suggest that lighting, noise, glare, air quality, temperature, seats comfort and possibilities of arrangement are all essential environmental features in the achievement of an appropriate pedagogic environment. Likewise, it was found that designated workstations are important part of the teaching/learning process of design. It also emerges from this study that lighting is the most important feature. (shrink)

ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the (...) marginalization of African American philosophy can be understood from a synthesis of Foucault’s thesis of “subjugated knowledge” and Black philosopher Lewis Gordon’s explanation of “subverted realization,” which is built in to “white” modern thought. Both key philosophers help locate the problem questioned here. The overriding current of the “white stream” of philosophy, by its deliberate exclusion of African American philosophy, disqualifies it. (shrink)

This paper examines the concept of _taw__ḥ__īd _ c Abd al-Ra’ūf al-Sinkīlī. Using the historical approach and content analysis, this paper argues that_ __taw__ḥ__īd__ _is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially _Sufism. _ c Abd al-Ra’ūf al-Sinkīlī stated that the first commitment for a human being is to accept the Oneness of Allah SWT, and purity it from all things inappropriate to Him with the statement of _lā ilaha illā Allāh_. (...) This confirmation Allah is believed as the one existence, there is no existence without the existence of Allah. In this context, there are two meanings, to negate any existence, and to confirm only one existence, which is _al-__Ḥ__aqq_. Al-Sinkīlī also stated that Allah is One, without we trying to make it one, Allah is true without having a truth legitimating from us. _ _. (shrink)

This article aims to introduce some features of the literary output of Gling-ras-pa Padma rdo-rje, who was the teacher of the ‘Brug-pa bKa’-brgyud-pa school’s founder, gTsan-pa rGya-ras Ye-shes rdo-rje in Tibet. The work that I draw upon here is titled A Torch of Crucial Points. A Condensation and Presentation of all Dharmas that are to be Practiced, a presentation of the entire outline of Buddhist practice that resembles the doctrinal stages literary genre. Based on an edition and translation of the (...) fifth chapter of the 17 that comprise the work, here I focus on several concepts, such as the three natures and the allground consciousness, that pertain to the system of Yogācāra and the terminology related to it. These are shown as they appear in the framework of the work, which is heavily influenced by the tradition of Mahāmudrā and the background of its author’s life as a wandering yogin in the lineage of Mi-la ras-pa. (shrink)

The state of development of modern society can be described as a systemic social crisis. The state of crisis as an integral element of social development becomes familiar to the philosophy and ideology of postmodernism, which allows not only a plurality of views, but also a variety of solutions. In any destructive phenomenon caused by the crisis, the crisis itself can become a necessary moment of the dialectical transition to a new, orderly state of the system, a necessary factor and (...) catalyst for modernization processes. Crisis-free state of development of society - a state that hinders its development. However, while recognizing the important role of crises in development, societies should still have mechanisms in place to protect people from their negative impacts, which should reduce their risks of transition and, by anticipating development trends, possibly reduce the transition process itself. Analyzing the tendency of modern society to sustainable development, it is necessary to clarify that the solution of such a problem should actually be carried out by various actors, civil society associations, research institutions, etc. However, the main part of this task depends on the political power, the main functions of which include ensuring stable development and security in society, as well as the management of society as a whole and its economic, spiritual, political and social spheres in particular. At the same time, political power must not just resolve conflicts and ensure order in society, but, most importantly, find a balance between the common good and the changing aspirations of different social groups to pursue their interests. Thus, the task of overcoming the current crisis depends primarily on the responsibility of political power, especially the state. It is the state that must accumulate all resources and coordinate the actions of business, science, religion, etc. for its effective solution. (shrink)

This paper examines the situation of rurally rooted cross-border migrant workers from Myanmar during the Covid-19 pandemic. It looks at the circumstances of the migrants prior to the global health emergency, before exploring possibilities for a post-pandemic future for this stratum of the working people by raising critical questions addressed to agrarian movements. It does this by focusing on the nature and dynamics of the nexus of land and labour in the context of production and social reproduction, a view that (...) in the context of rurally rooted cross-border migrant workers necessarily requires interrelated perspectives on labour, agrarian, and food justice struggles. This requires a rethinking of the role of land, not as a factor in either production or social reproduction, but as a central component in both spheres simultaneously. The question is not ‘whether’ it is necessary and desirable to forge multi-class coalitions and struggles against external capital, while not losing sight of the exploitative relations within rural communities and the household; rather, the question is ‘how’ to achieve this. It will require a messy recursive process, going back and forth between theoretical exploration and practical politics. (shrink)

The growth of the Korean Church in the 20th century has been an amazing phenomenon but it is starting to show some cracks, particularly in the area of leadership. This article examines how its culture, in particular the affects of Shamanism and Confucianism, have contributed to some of the problems being experienced in Korean leadership today. The authors consider this issue in light of the Corinthian correspondence, suggesting that appropriation of Paul’s understanding of the church and leadership might go a (...) good distance in helping to rectify this problem. (shrink)

Now, we can draw a conclusion on the matter of the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's grammar. We have seen that angādhikāra constitutes a very important section of the grammar where the relation of the suffixes and their bases is crucial. We also have observed that the concept of anga cannot be separated from Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's system due to its being a part of many sūtras as well as many paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās. We have also (...) seen that at least three exclusive prayojanas exist for the justification of angādhikāra. Another justification can be given in the form of preventing the double samprasāra $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a in forms like vavraś which we discussed while determining the limit of angādhikāra. We saw that three important paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās, which are accepted by Patañjali, depend on angādhikāra. Finally we saw that an alternative suggested by Patañjali for angādhikāra is in no way better, but actually defective.Kātyāyana's use of angādhikāra in other sections to counter some objections has been shown too. Patañjali's apparent rejection of angādhikāra on the basis of Kātyāyana's vārtika on ‘angasya’ (6-4-1) is not supported by his own treatment of the subject in other places. So, we conclude that Patañjali did not really intend to refute the angādhikāra and the view which appears in his commentary on 6-4-1 should not be taken as his siddhānta on this matter. Tasmād angādhikāra iti bhagavato gūdho 'bhisandhir iti bhāvah. Naitāni ity ādi grantha $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ ekadeśyuktir iti tātparyam. Nāgeśa, ‘Uddyota’, MB, Vol. 5, p. 273.Thus the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's A $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ādhyāyī is established. (shrink)

The curricula of art education in the elementary and secondary schools of Jordan is limited to teaching technical skills for making art, and students did not receive tangibleeducation about history of art, aesthetic, and critical aspects of art. This study identified the theory of Discipline-Based Art Education and its significance in teaching art, and it provided suggestions for teaching history of art, criticism, aesthetic and artistic production. Furthermore, the study justified the possibility of implementing the DBAE approach in Jordan art (...) education curricula. The research revealed that DBAE theory improved and elevated art education to a new level because the four disciplinary content area played a significant role in the development of essential knowledge and skills in the art such as developing the creativity, appreciation, understanding and learning about the role and function of art in human civilization. The study recommends to include the components of DBAE to art education instruction in Jordanian curricula. (shrink)

BackgroundPsychological distress/morbidity is amongst the primary reason for the cause of pain at multiple sites, its progression, and recovery. Though still not very clear if physical pain in the neck or the back may predict psychological morbidities or not. Thus, we investigated the association between combined neck or back pain and psychological distress/morbidity.MethodsA cross-sectional study was conducted in Al-Kharj, Saudi Arabia, including 1,003 individuals. The questionnaire comprised of General Health Questionnaire-12 and some questions about neck and back pain. Data analysis (...) was done using statistical software SPSS version 26.0.ResultsThe results of the multivariate analysis revealed a significant positive association between neck/back pain status and total GHQ score. Having neck/back pain had almost a 2.5 times greater risk of psychological distress/morbidity. Further, females were more likely to have a higher risk of psychological distress/morbidity than males while adjusting for sociodemographic and clinical characteristics.ConclusionThe combination of neck and back pain was significantly associated with the Saudi population’s psychological problems. Therefore, the Saudi government needs to devise high-risk strategies and allocate adequate resources to the cause so that at-risk people can be shielded from the adverse complications arising from this condition in the long run. (shrink)

Its plot forms only a small portion of the Nonnes Preestes Tale. The actual events can be summed up in a brief selection of lines. This succinct narrative is the simple skeletal core which Chaucer fleshed with those extravagances of exemplum, description, amplification, and auctorial comment that give the Tale its special quality, its perpetual vitality and challenge.

The Parama¯rthasa¯ra, or 'Essence of Ultimate Reality', is a work of the Kashmirian polymath Abhinavagupta (tenth–eleventh centuries). It is a brief treatise in which the author outlines the doctrine of which he is a notable exponent, namely nondualistic S´aivism, which he designates in his works as the Trika, or 'Triad' of three principles: S´iva, S´akti and the embodied soul (nara). The main interest of the Parama¯rthasa¯ra is not only that it serves as an introduction to the established doctrine of a (...) tradition, but also advances the notion of jiv¯anmukti, 'liberation in this life', as its core theme. Further, it does not confine itself to an exposition of the doctrine as such but at times hints at a second sense lying beneath the evident sense, namely esoteric techniques and practices that are at the heart of the philosophical discourse. Its commentator, Yogara¯ja (eleventh century), excels in detecting and clarifying those various levels of meaning. An Introduction to Tantric Philosophy presents, along with a critically revised Sanskrit text, the first annotated English translation of both Abhinavagupta's Parama¯rthasa¯ra and Yogara¯ja's commentary. This book will be of interest to Indologists, as well as to specialists and students of Religion, Tantric studies and Philosophy. (shrink)

Belief in the “unholy trinity” of reductionism, nominalism, and naturalism is at the rootof much anti-religious thought, whether consciously or not. Taken together, these doctrines, in the extreme form in which they are usually held, preclude any belief in the spiritual, and thus any type of theistic interpretation of science, such as theistic evolution.There are two basic approaches to resolving the science-religion conflict posed by the unholy trinity. The first involves rejection of branch or conclusion of science, as is done (...) byCreationists. The second is to deny the scope implicitly assumed for science by the unholytrinity. This is done at the direct observational level by those such as the Intelligent Designschool, and at a deeper, more indirect level by most advocates of theistic evolution. But theunholy trinity itself has many serious problems, both with respect to science and philosophy. It tends to channel scientific thought and procedures into certain directions, and keepthem from others, quite independently of empirical evidence, thus imposing an intolerableburden on science, which can operate quite well on much weaker metaphysical assumptions. The unholy trinity also rests on erroneous assumptions about the nature of the real,about epistemology, and about metaphysics. Utilizing the philosophy of Xavier Zubiri, it ispossible to clarify the nature of those assumptions, and why they are wrong.Creencia en la “trinidad impía” de reduccionismo, nominalismo, y naturalismo es la ra-íz de mucho pensamiento anti-religioso, si conscientemente o no. Tomadas juntas, estasdoctrinas, en la forma extrema en la que normalmente se sostienen, evitan cualquier creencia en lo espiritual, y así cualquier tipo de interpretación teística de la ciencia, como la evolución teística. Hay dos caminos para resolver el conflicto ciencia-religión basado in la trinidad impía. El primero requiere un rechazo de una rama o conclusión de ciencia, comohacen los creacionistas. El segundo es negar el alcance asumido implícitamente para laciencia por parte de la trinidad impío. Esto se hace al nivel de observacion directa por laescuela del Designo Inteligente, y a un nivel más profundo, más indirecto por la mayoría delos partidarios de evolución teística. Pero la propia trinidad impía tiene muchos problemasserios, con la ciencia y con la filosofía. Tiende a encauzar el pensamiento y los procedimientos científicos en ciertas direcciones, bastante independientemente de evidencia empí-rica, así imponiendo una carga intolerable sobre la ciencia, que puede operar con suposiciones metafísicas mucho más débiles. La trinidad impía también rebasa sobre suposiciones erróneas en torno a la naturaleza de la realidad, sobre la epistemología, y sobre la metafísica. Utilizando la filosofía de Xavier Zubiri, es posible clarificar la naturaleza de esassuposiciones, y por qué ellos están equivocados. (shrink)

Dans cet article nous étudions le Trattato della sfera de Galilée, écrit avant 1600. C’est un traité d’astronomie géocentrique qui suit la structure du Tractatus de sphæra de Johannes de Sacrobosco. Nous analysons quelques particularités du traité, en le comparant à d’autres travaux astronomiques du xvie siècle, et nous discutons ses sources probables. Nous soutenons que l’influence du commentaire de Christoph Clavius sur la Sphæra de Sacrobosco ne peut pas être considérée comme son influence unique ou principale. Le traité de (...) Galilée était probablement inspiré par la Sfera del mondo de Piccolomini, un travail qui anticipait plusieurs particularités du Trattato della sfera. Cette influence est établie par de nombreuses annotations de Galilée trouvées dans un exemplaire du livre de Piccolomini. (shrink)

Dieser Beitrag untersucht die Entstehung und die Wirkung von Luther an unsere Zeit, Karl Gottlieb Bretschneiders vielgelesenes Buch der Auszüge, als Fallstudie darüber, wie moderne wissenschaftliche Theologen und Herausgeber Luther gelesen, kommentiert und anderen Lesern vorgestellt haben: in diesem Beispiel als Rationalist. Das Buch war umstritten. Der Beitrag befasst sich auch mit zwei konkurrierenden Auswahlen von Luthers Schriften, die von den konservativeren Protestanten Friedrich Perthes und Hans Lorenz Andreas Vent sowie den ultramontanen Katholiken Nikolaus Weis und Andreas Räß als Antwort (...) verfasst wurden. Es deutet darauf hin, dass eine stärkere Berücksichtigung solcher Zusammenstellungen und der Arbeitsmethoden der Compiler selbst – als Teil der kritischen Geschichte der Wissenschaft – sowohl unser Verständnis des tatsächlichen Einsatzes der Reformer und ihrer breiten Rezeption durch verschiedene Leser bereichern als auch neues Licht werfen wird über die Polemik des frühen neunzehnten Jahrhunderts. This article examines the creation and impact of Luther for Our Time, Karl Gottlieb Bretschneider’s much-read book of excerpts, as a case study of how modern scientific theologians and editors read, annotated, and introduced Luther to other readers: in this instance as a rationalist. The book was controversial. The article also looks at two competing selections of Luther’s texts prepared in response by the more conservative Protestants Friedrich Perthes and Hans Lorenz Andreas Vent and the ultramontane Catholics Nikolaus Weis and Andreas Räß. It suggests that greater consideration of such compilations and the working methods of the compilers themselves – part of the critical history of scholarship – will both enrich our understanding of the actual use of reformers and their broad reception by various readers, as well as shed new light on the polemics of the early nineteenth century. (shrink)

But it’s not the mere fact that the RA theorist needs an account of ‘ruling out’ and ‘relevance’ that has tended to lead people to regard the RA approach with suspicion. In itself, this simply means that the RA theorist has some further work to do; and what theorist doesn’t? No; the principal source of scepticism regarding the ability of the RA theorist to come up with a complete and satisfactory account of knowing stems, rather, from an unhappiness with the (...) specific elaborations of the core RA claim that various theorists have offered; for these elaborations have typically involved some rather controversial claims and/or assumptions, and it is against these claims/assumptions that the bulk of the criticism of the whole RA approach has been directed. (shrink)

But it’s not the mere fact that the RA theorist needs an account of ‘ruling out’ and ‘relevance’ that has tended to lead people to regard the RA approach with suspicion. In itself, this simply means that the RA theorist has some further work to do; and what theorist doesn’t? No; the principal source of scepticism regarding the ability of the RA theorist to come up with a complete and satisfactory account of knowing stems, rather, from an unhappiness with the (...) specific elaborations of the core RA claim that various theorists have offered; for these elaborations have typically involved some rather controversial claims and/or assumptions, and it is against these claims/assumptions that the bulk of the criticism of the whole RA approach has been directed. (shrink)

This ar ti cle has as ob jec ti ve for mu la tes a cri tic to Ri chard Rorty`s an ti mar xism and his de fen se of the po li ti cal li be ra lism. The ar ti cle tries to do it, in first pla ce, des cri bing the phi lo sop hi cal cri tic of Rorty to Marx; in se cond pla ce iden tif ying two in t..

It is now more than a decade since the release of the Royal Society and Royal Academy of Engineering’s seminal report on nanosciences and nanotechnologies. The report, for the first time, brought together the spectrum of scientific and societal issues underpinning the emergence of the technology. In articulating 21 recommendations, the RA/RAEng provided the United Kingdom Government—and others—with an agenda on how they could, and should, deal with the disparate aspects of the technology. The report provides a baseline to measure (...) progress against. By focusing on the eight recommendations that dealt specifically with regulation and governance, I reflect on the extent, and nature, of this progress; identify key actors in shaping the evolving governance framework; and, importantly, distinguish areas where progress appears to have lagged. (shrink)

Of all the cognitive means recognized in Indian philosophical schools, perception is considered the primary. Gautama, the philosopher who authored Nyāyasūtra—the first aphoristic collection of the Nyāya tenets—defines perception as the principal cause of true perceptual cognition, that is, of a cognition generated out of sense-object contact, non-deviating, non-vacillating, and nonverbal. Of these, the adjective “nonverbal”—the translated version of the Sanskrit term “avyapadeśyam”—ignited a serious debate that was argued for about a millennium. This article tries to trace different interpretations of (...) the term in the classical Nyāya commentarial literature, especially in the writings of Vātsyāyana, Uddyotakara, Vācaspati Miśra, and Jayanta Bhaṭṭa. It also attempts to show briefly how the contributions of these philosophers in the debate were influenced by the prevalent Indian philosophical scenario. (shrink)

It would seem that an epistemic framework can be justified only by means of a non-circular argument that establishes its truth-conduciveness. The problem of epistemic circularity suggests that no such argument is possible. Externalists and particularists have addressed the problem of scepticism by claiming that epistemically circular arguments can establish the truth-conduciveness of a framework’s epistemic methods. However, since these arguments are available for a good many frameworks, this response does nothing to answer the threat of epistemic relativism. The purpose (...) of this paper is to offer a non-circular argument in favour of naturalistic epistemic frameworks, and therefore against epistemic relativism. The argument establishes that non-naturalistic frameworks depend on naturalistic methods for their application, and therefore, they cannot be more truth-conducive than naturalistic frameworks. This argument does not establish that naturalistic frameworks are truth-conducive, but it does provide a ra.. (shrink)

It is known that for all finite n ≥ 5, there are relation algebras with n-dimensional relational bases but no weak representations. We prove that conversely, there are finite weakly representable relation algebras with no n-dimensional relational bases. In symbols: neither of the classes RA n and wRRA contains the other.

It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...) awareness, one that superimposes a mode of existence onto objects that is not actually there. These two truths are contrasted (one is accurate; one is not) and used as a vehicle for understanding the ontological status of phenomena and the means by which they are known. ntarak ita (725-788 CE) was among the most important Madhyamaka thinkers in Indian Buddhist history, yet his presentation of the two truths has several features that signal its uniqueness. This paper will discuss two particular unique dimensions to ntarak ita's views on the two truths: his integration of aspects of Cittamatra/Yog c ra thinking, including the rejection of external objects, into his presentation of conventional truths, and the dynamic way in which conventional truths are not merely presented as objects of a mistaken awareness, but rather as an important soteriological step in the process of realizing the ultimate. This syncretic and dynamic integration of Yog c ra thought, where its ideas are fully engaged and incorporated into an over-arching Madhyamaka philosophical system is a key component to the thought of one of the most important, influential, and innovative figures in the late period of Indian Madhyamaka, and one which has yet to be fully acknowledged in secondary literature. (shrink)

It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...) awareness, one that superimposes a mode of existence onto objects that is not actually there. These two truths are contrasted (one is accurate; one is not) and used as a vehicle for understanding the ontological status of phenomena and the means by which they are known. ntarak ita (725-788 CE) was among the most important Madhyamaka thinkers in Indian Buddhist history, yet his presentation of the two truths has several features that signal its uniqueness. This paper will discuss two particular unique dimensions to ntarak ita's views on the two truths: his integration of aspects of Cittamatra/Yog c ra thinking, including the rejection of external objects, into his presentation of conventional truths, and the dynamic way in which conventional truths are not merely presented as objects of a mistaken awareness, but rather as an important soteriological step in the process of realizing the ultimate. This syncretic and dynamic integration of Yog c ra thought, where its ideas are fully engaged and incorporated into an over-arching Madhyamaka philosophical system is a key component to the thought of one of the most important, influential, and innovative figures in the late period of Indian Madhyamaka, and one which has yet to be fully acknowledged in secondary literature. (shrink)

The Old Javanese Rāmāyaṇa Kakawin, the earliest known Javanese literary work, is based on the sixth-century Sanskrit Bhaṭṭikāvya. It is an outcome of a careful and thorough project of translation and adaptation that took place at a formative moment in the cultural exchange between South and Southeast Asia. In this essay we explore what it was that the Javanese poets set out to capture when they rendered the Bhaṭṭikāvya into Old Javanese, what sort of knowledge and protocols informed their work, (...) in what way the outcome was different from the original, and what the Old Javanese Rāmāyaṇa can teach us about Bhaṭṭi’s poem and the nascent poetics of kakawin literature. In particular, we show how Sanskrit figures of speech, or ornaments were understood, commented upon, expanded, and reconfigured. A close look at these texts allows us insights into this remarkable moment of cultural exchange. (shrink)

We investigate axiomatizations of Kripke's theory of truth based on the Strong Kleene evaluation scheme for treating sentences lacking a truth value. Feferman's axiomatization KF formulated in classical logic is an indirect approach, because it is not sound with respect to Kripke's semantics in the straightforward sense: only the sentences that can be proved to be true in KF are valid in Kripke's partial models. Reinhardt proposed to focus just on the sentences that can be proved to be true in (...) KF and conjectured that the detour through classical logic in KF is dispensable. We refute Reinhardt's Conjecture, and provide a direct axiomatization PKF of Kripke's theory in partial logic. We argue that any natural axiomatization of Kripke's theory in Strong Kleene logic has the same proof-theoretic strength as PKF, namely the strength of the system RA< ωω ramified analysis or a system of Tarskian ramified truth up to ωω. Thus any such axiomatization is much weaker than Feferman's axiomatization KF in classical logic, which is equivalent to the system RA<ε₀ of ramified analysis up to ε₀. (shrink)

At its best, media ethics scholarship enriches contemporary debates by illuminating philosophical assumptions and interrogating habits. The articles in this issue accomplish precisely this, on a ra...

When people talk about anarchism, what they have in mind is typically political anarchism, that is, the view that there should be no state. As the philosopher and anarchism scholar David Miller observes, however, anarchism itself is a more general view, namely the view that there should be no rulers. Miller writes that “although the state is the most distinctive object of anarchist attack, it is by no means the only object. Any institution which, like the state, appears to anarchists (...) coercive, punitive, exploitative or destructive is condemned in the same way”—including, for example, religious institutions, schools, or economic systems (Miller 1984: 8). In this sense, one can be an anarchist about different things. Relationship anarchy is anarchism about personal relationships. -/- Several thinkers in the anarchist tradition have held views on personal relationships (e.g., Godwin 1793; Bakunin 1866; Goldman 1910). In what follows, however, our focus is not on the general issue of anarchist views on relationships, but on the ideas of the contemporary movement of self-identifying relationship anarchists. -/- The ideas of relationship anarchy in this sense—hereafter RA—have been developed in queer and countercultural communities over the last two decades. Rather than focusing primarily on mechanisms of political power, RA theorists have been concerned with understanding and challenging the power dynamics at play in close personal relationships. Andie Nordgren, the movement’s central, founding theorist, describes RA as a radical commitment “to avoid defining relationships by attempts to exercise power over each other” (Nordgren 2018). -/- Our aim is to give a concise presentation and defense of RA. We will approach RA as a theory in applied ethics—in particular, as a theory in sexual ethics and relationship ethics—and relate it to ongoing debates in these areas. We, the authors, are both queer men with a background in countercultures where RA is widely practiced and discussed. One of us is an activist working on trans- and sex workers’ rights (Sørlie), the other is a philosophy professor (Moen). Although we make several claims about the scope, content, and justification of RA, we do not claim to speak with any special authority on the issue. Moreover, many of the points that we make here, while not attributable to a specific source, are not original to us, but are the result of several years of fruitful discussion with others in the RA community. -/- We start by considering the cases where, from an RA perspective, current mainstream relationship norms are too restrictive. Then we turn to the cases where current norms are too permissive. Our views on what counts as “mainstream” relationship norms are, no doubt, influenced by the fact that we are writing from a Scandinavian perspective. -/- We then proceed to consider the relationship between RA and polyamory. We argue that RA is compatible with some, but not all, forms of polyamorous practice. We also argue that, from an RA perspective, the increasingly popular term “consensual non-monogamy” is a misleading term that should be avoided. In the conclusion, we explain how RA, as a position in applied ethics, can be justified within consequentialist, deontological, and virtue ethical frameworks alike. -/- We have restricted our scope, in what follows, to chosen relationships between adults. Thus, we are not dealing with, for example, kinship relationships into which one is born, nor relationships between adults and minors. Although many issues and arguments deserve to be explored in greater depth than we can do here, we hope, nevertheless, to be able to convey the main nature and thrust of RA. (shrink)

Most people agree that inflicting unnecessary suffering upon animals is wrong. Many fewer people, including among ethicists, agree that painlessly killing animals is necessarily wrong. The most commonly cited reason is that death (without pain, fear, distress) is not bad for them in a way that matters morally, or not as significantly as it does for persons, who are self-conscious, make long-term plans and have preferences about their own future. Animals, at least those that are not persons, lack a morally (...) significant interest in continuing to live. At the same time, some argue that existence itself can be good, insofar as one’s life is worth living. For animals, a good life can offset a quick, if early, death. So, it seems to follow that breeding happy animals that will be (prematurely) killed can be a good thing overall. Insofar as slaughter and sale makes it economically sustainable to raise new ones, who would otherwise not exist, raising and killing animals for food who will have lives worth living is good overall. It benefits them as well as consumers, and makes the world better by adding to the sum of happiness. The process of raising and killing animals with positive welfare produces a sequence of replacement that maintains or increases overall welfare, all else being equal (assuming in particular no overall negative impact on the welfare of other parties). Call this the Replaceability Argument (RA) and the ensuing controversy the Replaceability Problem (RP). This is a problem at the crossroads of the ethics of killing, agricultural ethics, procreation ethics, and population ethics. (shrink)

What does it mean to ‘know’ in the Nik?yas such that simply ‘knowing’ certain things ‘as they really are’ has the power to liberate one from sa?s?ra? In an effort to characterize such ‘knowing’ while minimizing the pr ojection of modern-western pr esupp ositions, the pr esent paper expl ores parallels between concepts of transformational and liberating knowledge in the Nik?yas and the early Upani?ads in an effort to identify epistemological pr esupp ositions curr ent in ancient India. The characterization (...) is contrasted with modern-western common sense notions of factual knowledge in order to highlight features that we may tend to miss or to overl ook. It is arg ued that for the authors of both sets of literature, ordinary opinion is deluded while genuine knowledge holds directly effective power, and that transformative knowledge is a reflexive mode of comportment towards the known, concerned as much with relations as with the entities related. This understanding help s to acc ount for the transformative power of ‘knowledge’ and may have impl ications for the ways we interpr et central doctrines. (shrink)

THE PARADOXES OF CONFIRMATION ARE CONSTITUTED BY THE CONTRADICTIONS ARISING FROM THE CONJUNCTION OF THREE PRINCIPLES OF CONFIRMATION - NICOD’S CRITERION, THE EQUIVALENCE CONDITION, AND WHAT THE PAPER CALLS THE SCIENTIFIC LAWS CONDITION. THE PAPER DISCUSSES IN DETAIL THE VARIOUS SOLUTIONS PROVIDED BY ABANDONING ONE OF THE PRINCIPLES. IN THE END IT FINDS NICOD’S CRITERION FALSE, BUT FINDS THE EXPLANATIONS GIVEN BY H.G. ALEXANDER AND OTHERS OF WHY NICOD’S CRITERION IS FALSE THEMSELVES UNSATISFACTORY. IT THEN PROVIDES A MORE ADEQUATE ACCOUNT (...) OF THE CIRCUMSTANCES IN WHICH "RA.BA" CONFIRMS "ALL R’S ARE B". (shrink)

There is a widespread belief in Hinduism that Vyāsa, the alleged editor of the Vedas and author of the Mahābhārata, is identical with Bādarāyaṇa, the author of the Brahma-sūtra. The identification of these two mythic characters, however, originated between 800–980 CE, after the likes of Śaṅkara, Padmapāda, and Bhāskara, but before Vācaspati Miśra, Prakāśātman, Sarvajñātman, and Yāmuna. The purpose of this paper is to understand how and why such identification took place. The argument developed here is that the Bādarāyaṇa-Vyāsa identity (...) was invented by the author of or community behind the Bhāgavata Purāṇa as part of a complex of self-representation strategies. The Bhāgavata intentionally makes itself a work of Vedānta, indeed the Brahma-sūtra itself, over which it builds a new soteriology that is centered on the idea of bhakti. Two factors in particular stand out in light of the Bhāgavata’s Vedāntic background: Vyāsa’s paradigmatic character as the preserver of old dharma and the innovator, visionary, of new soteriologies; and the image of Vyāsa’s son Śuka as the model ascetic and ideal candidate for the new soteriological vision, through whom the Bhāgavata community chose to represent itself. (shrink)