Chenu, M.-D. Foi, certitude et recherche.--Gilson, É. Réponse à Louis-Marie Régis, On some difficulties of interpretation.--Dubarle, D. Logique et épistémologie du signe chez Aristote et chez les Stoïciens.--Geiger, L.-B. Ce qui est, se dit en plusiers sens.--Owens, J. "Diversificata in diversis."--Cauchy, V. Être et connaître, l'irréductibilité de l'aristotélisme au platonisme.--Joós, E. Maurice Merleau-Ponty, de l'intentio intellectus, à l'intentio rei.--Murin, C. Pour une démystification de la "mort-de-Dieu" nietzschéenne.--Joós, E. Post-scriptum, la nouvelle scolastique de Louis-Marie Régis.--Landry, A.-M. Louis-Marie Régis, O.P., quelques dates (...) et faits marquants de sa vie.--Lettre d'Henri-Irénée Marrou à Louis-Marie Régis. (shrink)

McNamara hypothesized that a 4-step sequential decentering process characterized the phenomenology of religious and spiritual experiences and was rooted in dreams and nightmares. We content analyzed 50 RSES, 50 dreams, and 50 nightmares for presence and ordering of elements of the decentering process. Thirty-six percent of RSES, 48% of dreams, and 44% of nightmares had all four decentering elements. The sense of success occurred most frequently in RSES and least frequently in nightmares. Conversely, diminishment of agency occurred least often in (...) RSES and most often in nightmares. For RSES 66% of instances of effort occurred, as hypothesized, after liminality and diminishment. We conclude that an orderly 4-step decentering process is reliably detectable in many, but not all, RSES, and that randomly ordered decentering elements occur abundantly in dreams and nightmares. (shrink)

This paper investigates whether corporate philanthropic decisions are associated with a firm’s listing status and business group affiliation. Analyzing a large sample of public and private firms in Korea, we find that public firms make more charitable contributions than private firms and business group-affiliated firms make more charitable contributions than non-affiliated firms. The results suggest that public firms, owing to greater public scrutiny, and business groups, owing to higher political costs, are encouraged to make more corporate charitable contributions. Further, we (...) find that greater corporate giving by public firms than private firms is more pronounced for business group-affiliated firms, compared with non-affiliated firms. The result is consistent with business groups’ strategic coordination of their affiliates’ philanthropic decisions to tunnel business group resources out to controlling shareholders who hold a larger portion of private affiliates than public affiliates. (shrink)

We investigate corporate giving behaviors of prestigious business award winners in Korea. In particular, we examine whether firms strategically use corporate giving to enhance corporate reputation. We find that award winners generally make more charitable contributions than nonwinners prior to winning awards and maintain significant charitable contributions after winning awards; multiple award winners make even more charitable contributions than single-award winners; and an increase in charitable contributions does not raise the probability of winning awards in the year after the increase. (...) The results suggest that CEOs of award-winning firms do not use corporate giving opportunistically to enhance their status and reputation. Rather, significant charitable contributions by award winners may be indicative of a sound business strategy to maximize long-term firm value. (shrink)

This paper examines the thought of Sayf al-Dīn al-Āmidī (d. 631/1233) regarding takfīr (declaring another a non-believer), a practice which would become popularized in the generation after the death of the Prophet Muhammad by a sect known as the Kharajites. The Kharajites were a religio-political sect that would use takfīr as a kalāmic tool of excommunication, as well as a justification for violence against other Muslims. The group originates in the first century of hijrah following their excommunication of the Caliph (...) ‘Alī for mediating with his political challenger Mu‘āwiya. In the centuries following the emergence of this sect, scholars of kalām such as al-Āmidī would begin to discuss and debate takfīr in the context of the greater Muslim community. In contrast to the Kharajites, a number of other sects al-Āmidī would recognize as deviant would hold contrasting beliefs, including the Murji’ites who vehemently opposed the excommunication of anyone so long as they outwardly maintained belief in God and His prophet. While some of these scholarly debates over takfīr would become so heated as to result in excommunication between kalāmic schools, it would later be accepted that excessive takfīr was not necessarily a characteristic of any single Sunni sect, but rather a mentality that could manifest in any given kalāmic school. Many of these scholars would adopt a kalāmic formula designed to prevent excessive takfīr, the principle that the “those belonging to the qibla” (ahl al-qibla) ought not be excommunicated. In his formulation, Al-Āmidī addresses a number of issues debated as potential reasons for takfīr, including the committing of major sins (murder, adultery, theft, etc.), abandonment of central Islamic obligations, opposing scholarly consensus, belief in the createdness of the Qur’ān, denying the beatific vision (ru’yā), misinterpreting the divine attributes (ṣifāt), and the excommunication of prophetic companions or other Muslims. This principle, as shown in this study, would be considered flexible by many of these scholars, who were willing to excommunicate followers of heretical movements. Al-Āmidī, a prominent scholar living in the context of these debates surrounding excommunication, spent considerable energy on the question of takfīr and proposed a number of original insights. In attempting to minimize the application of takfīr, al-Āmidī analyzed many of the specific issues discussed by previous scholars on the issue, arguing that many acts previously considered excommunicable in fact did not constitute disbelief. These groups include such sects as the Kharajites, Murji’ites, Mu’tazilites, Shi’ites and anthropomorphists, whom al-Āmidī argues must not be excommunicated from the fold of Islam, drawing from both logical (‘aqlī) and scriptural (naqlī) arguments. One of the central scriptural sources al-Āmidī deploys is an oft-quoted prophetic tradition concerning the prediction of the Muslim nation splitting into 73 sects, only one of which will be saved from the hellfire – implying that these groups should still be recognized as Muslims. Conversely, questions regarding which al-Āmidī would affirm the obligation for takfīr include denying prophecy, any aspect of divine revelation, belief in the divinity of objects or beings, denial of God and divine miracles, and insulting God, the prophets, or any aspect of the religion. This study further analyzes Al-Āmidī’s definitions of īmān (belief) and kufr (disbelief), the relationship between them, and his views on specific heretical sects as debated in the Sunni tradition. (shrink)

Today, capitalism functions as a very complex tool of colonisation capturing our desires, dreams, and putting life itself at risk. Its effects lead us all to times of extreme anxiety increasing the number of people with mental health problems. This paper is concerned with the question of ‘critique’ within this context. How can critical legal scholarship engage with a theoretical mode that allows us to confront the politics of law with today’s capitalism? This analysis shows that contemporary capitalism, which operates (...) as an immanent desiring-machine, is investing in our unconscious. In this sense, we aim to rethink the idea of ‘critique’ as an opportunity to make it creative and effective. As such, this paper argues that the Deleuzian concept Critical and Clinical is particularly useful, as it opens new roots for the critical movement. Taking the literary strategy of Masochism and the experience of the Institutional Psychotherapy movement in France, the clinical–critical practice contributes to push and expand critical scholarship into new terrains of thought and practice. (shrink)

Este artigo tem por objetivo compreender o papel representado pelo conceito de conatus na filosofia de Baruch de Spinoza. Partindo da leitura da da Ética III buscaremos reconstruir a teoria da afetividade postulada pelo filósofo para demonstrar como a noção de conatus opera ao mesmo tempo como perseveração na existência e afirmação do desejo. O passo posterior será projetar uma unidade entre o existir e o desejar como a base para o correto entendimento da concepção de liberdade desenvolvida por Spinoza (...) na parte V de sua Ética. (shrink)

Analytical study of ethics in Hindu philosophy.

Purpose:To test the hypothesis that supernatural agents appear in nightmares and dreams in association with evidence of diminished agency within the dreamer/dream ego.Methods:Content analyses of 120 nightmares and 71 unpleasant control dream narratives.Results:We found that SAs overtly occur in about one quarter of unpleasant dreams and about half of nightmares. When SAs appear in a dream or nightmare they are reliably associated with diminished agency in the dreamer. Diminished agency within the dreamer occurs in over 90% of dreams that have (...) overt SAs. In about half of nightmare reports the SA appears suddenly with no clear emergence pattern. In some two thirds of unpleasant dreams, however, the SA emerged from a human character. The SA’s gender was indeterminate in most dreams with SAs but the SA communicated with the dreamer in 24% of nightmares and only 13% of unpleasant dreams. In most nightmares, the SA intended to harm the dreamer and in one third of nightmares the dreamer was the victim of physical agression by the SA. SA intentions in unpleasant dreams were more varied and actually benign in 13% of cases.Conclusion:Supernatural agents reliably appear in nightmares and unpleasant dreams in association with diminished agency in the dreamer. Diminished agency in an individual may facilitate supernatural agent cognitions. (shrink)

Daftar-i avval. Ḥudūs̲ al-ʻālam, Sharḥ-i kalimat al-Islām, al-Aql al-faʻʻāl, Manāfiʻ al-mawt, Dar sharḥ-i kāʼināt-i jav va raʻd va barq va ṣāʻiqah.

God (Islam). ; Pantheism. ; Islamic philosophy.