The article is a bold extraction of the intangible cultural heritage (ICH) value of traditional African education, attempting to capture the essence of what education made a young person be when he/she qualified for marriage. At the marriage stage an adult was given the green light to become the head of a family and manager of a home, and permitted make all the decisions touching on the family and, at the same time, take care of the community and country at (...) large. In that situation, Prof. F.X. Gichuru has identified the qualifications as five pillars, viz. self-discipline, self-drive, integrity, harmony and patriotism, qualities that have been eroded in Kenya today by modernization and westernization, rendering the people generally irresponsible and non-accountable. The author proposes the five pillars as a solution to this problem, thereby creating a new accountable and responsible people, a new nation and a new leadership quality, targeting the young as the people to culturally transform in the space of twenty years. The African Cultural Regeneration Institute the author founded, now accredited by UNESCO to advise on ICH in Africa, has been proposed as the institution to champion this transformation of the national ethos of Kenya, starting with an initial action of two years. The success of the model will serve other countries of Africa and, indeed, the global community, in showing how ICH can be used to solve the challenges of modern society. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhisms and DeconstructionsFrancis X. Clooney, SJBuddhisms and Deconstructions. Edited by Jin Y. Park, with an afterword by Robert Magliola. Lanham, MD: Rowman & Littlefield Publishers, Inc., 2006. Pp. xxii + 290.Buddhisms and Deconstructions originated in a panel on "Buddhism, Deconstruction, and the Works of Robert Magliola" at the twenty-second annual convention [End Page 182] of the International Association for Philosophy and Literature. Half its essays began as conference (...) papers, while the rest (including several published elsewhere) were solicited for the volume. Implicit too are an awareness of other volumes—for example, Harold Coward's Derrida and Indian Philosophy (1990) and (with Toby Foshay) Derrida and Negative Theology (1992)—and the conviction that such volumes, although making a contribution, have not adequately sorted out what can usefully be said with respect to that tantalizingly elusive couple, deconstruction and Buddhism.The volume exemplifies many starting points and avenues for testing the Buddhism-deconstruction relationship, but all of it is clearly mapped. "Buddhism and Deconstruction" (section 1) illumines some basic issues underlying Buddhist-deconstructionist comparisons: "Naming the Unnameable: Dependent Co-arising and Différence" (Jin Y. Park) and "Nagarjuna and Deconstruction" (Ian Mabbett). "Buddhism Deconstructs" (section 2) explores how deconstruction can be analyzed from a Buddhist perspective, and includes "Derridean and Madhyamika Buddhist Theories of Deconstruction" (Zong-qi Cai) and "Indra's Postmodern Net" (David R. Loy). "Deconstructing Buddhism" (section 3), with essays on "Deconstructive and Foundationalist Tendencies in Indian and Tibetan Buddhism" (Roger R. Jackson) and "Ji Zang's Sunyata-Speech: Derridean Denegation with Buddhist Negations" (Ellen Y. Zhang), looks in the other direction, still further deconstructing Buddhism. "Chan/Zen Buddhist Deconstruction" (section 4) furthers the critique with another pair of detailed analyses, "The Chan Deconstruction of Buddha Nature" (Youru Wang) and "Sudao: Repeating the Question in Chan Discourse" (Frank W. Stevenson). All these authors stick with cases in order to test the larger Buddhism and deconstruction hypothesis, showing, unsurprisingly, that similarities and differences make comparisons work out in different ways and for different conclusions. It matters which Buddhist tradition is brought into play, how one interprets some particular Buddhist thinker, and (because almost everyone here is thinking of "Derrida" and "deconstruction" at the same time) how someone with Buddhist learning ought to read which early or late essay by Derrida. Altogether, these eight essays illumine specific examples and contribute to the volume's larger topic, as we narrow down and define the Budhism-Deconstructionism conversation. Loy perhaps speaks for many of the authors here:From a Buddhist perspective, the post-structural realization that the meaning of a text cannot be totalized—that language/thought never attains a self-presence which escapes differences—is an important step towards the realization that there is no abiding-place for the mind anywhere within Indra's net. But the textual dissemination liberated by Derrida's deconstruction will not be satisfactory unless the dualist sense-of-self—not just its discourse—has been deconstructed.(p. 80)Or, as Ellen Zhang soberly puts it, [End Page 183]The play of sunyata/denegation implies a movement of thought that sees the surplus of thought, and understanding this surplus sometimes requires the un-thought. The moment of negativity is, therefore, also the moment of construction and creativity. Sunyata/denegation is not simply a nihilistic place of reducing meaning to non-meaning, reality to non-reality. On the contrary, it is the moment of emancipation of meanings, we find in the Chinese traditions from Zhuangzi to Buddhist philosophers and Chan masters. Meanwhile, the experiential dimensions in the process of transforming our thought and consciousness explored by Daoism and Buddhism also offer a possible critique of postmodern discourse.(p. 121)One could well imagine an entire volume made of just these essays with just such insights.But there is more. In "Deconstructing Life-Worlds" (section 5), two essays—"The Veil Rent in Twain: A Buddhist Reading of Robert Magliola's Deconstructive Chiasm" (Jane Augustine) and "Emmanuel, Robert" (Gad Horowitz)—remind us that the volume is indeed a still more complex three-way conversation, including also the writings and personality (evident by the vehicle of an Afterword) of Robert Magliola, a scholar of both Buddhism (which he teaches... (shrink)

Fossil fuel divestment movements have gained momentum since 2011, aimed at ending fossil fuel use and a move toward a cleaner, affordable, and sustainable energy system, for business and society. The present study investigates the direct impact of fossil fuel divestment announcements on stock prices of firms listed on the United States' stock exchanges. Using an event study and guided by the United Nation's sustainable development goals (SDGs), we test the effects of 116 divestments announcements between 2014 and 2019 on (...) 51 publicly traded fossil fuel companies. Our results suggest that there is a negative effect of these announcements on fossil fuel firm stock prices. Also, we find that the type of fossil fuel firm (coal or oil and gas), the type of divestment (partial, coal only, or full), the timing of the announcement, and the size of the divesting investor have some explanatory power in relation to the (cumulative) abnormal returns following the divestment announcements. While the negative impact on stock prices is not surprising, the reaction from the divested firms after such large divestitures is not consistent with what may be expected, given past reactions to divestitures seeking to achieve different social goals. Given the SDGs, it seems clear why investors are divesting themselves from fossil fuel firms, but why has the reaction to the 116 divestments led to very little change in the way these publicly traded fossil fuel firms do business given their direct and growing impacts on society? We conclude the study with some suggestions for future research. (shrink)

The father of guerrilla warfare in Northern Spain during the Napoleonic Wars, Mina astounded his enemies and won the respect and love of his own people.

En enero de 1974 Zubiri dio un breve curso en la Sociedad de Estudios y Publicaciones de Madrid sobre el tema Tres dimensiones del ser humano: individual, social e histórica. Meses después publicó la última de esas lecciones bajo el título de La dimensión histórica del ser humano. El presente volumen recoge el texto de las tres conferencias, más la versión escrita de la última de ellas. La tesis que Zubiri desarrolla en estas lecciones es que el ser humano es (...) a la vez y necesariamente individual, social e histórico, y que estas dimensiones vienen exigidas por su propia realidad específica, que es pluralizante, continuante y prospectiva. (shrink)

The past decade has seen a burgeoning of scholarly interest in conscientious objection in healthcare. While the literature to date has focused primarily on individual healthcare practitioners who object to participation in morally controversial procedures, in this article we consider a different albeit related issue, namely, whether publicly funded healthcare institutions should be required to provide morally controversial services such as abortions, emergency contraception, voluntary sterilizations, and voluntary euthanasia. Substantive debates about institutional responsibility have remained largely at the level of (...) first-order ethical debate over medical practices which institutions have refused to offer; in this article, we argue that more fundamental questions about the metaphysics of institutions provide a neglected avenue for understanding the basis of institutional conscientious objection. To do so, we articulate a metaphysical model of institutional conscience, and consider three well-known arguments for undermining institutional conscientious objection in light of this model. We show how our metaphysical analysis of institutions creates difficulties for justifying sanctions on institutions that conscientiously object. Thus, we argue, questions about the metaphysics of institutions are deserving of serious attention from both critics and defenders of institutional conscientious objection. (shrink)

Many if not most sperm donors in the early years of IVF donated under conditions of anonymity. There is, however, a growing awareness of the ethical cost of withholding identifying parental information from donor children. Today, anonymous donation is illegal in many jurisdictions, and some jurisdictions have gone as far as retrospectively invalidating contracts whereby donors were guaranteed anonymity. This article provides a critical evaluation of the ethics and legality of anonymous donation. We defend Australian and British legislation that has (...) outlawed donor anonymity, and we argue for the establishment of a central registry that provides donor children with the ability to easily and reliably access identifying information about their donor parents. (shrink)

Giubiliniet aloffer some helpful reflections on the conscientious provision of medical care and whether and in what circumstances professional associations ought to support the conscientious provision of abortion in circumstances where abortion is banned or heavily restricted. I have several reservations, however, about the argument developed in the article. First, the essay makes questionable use of the case of Savita Halappanavar to justify its central argument about conscientious provision. Second, there is an apparent inconsistency between this article and the authors’ (...) statements elsewhere about the conscientious refusal of care. Third, there are risks that attend to professional associations supporting practitioners who break the law, and yet Giubiliniet aldo not give sufficient attention to this. This response will briefly discuss these three concerns. (shrink)

Cet ouvrage confronte les pensées de Frege à Husserl à propos du psychologisme et pose la question de savoir comment ces deux penseurs ont pu à la fois lutter contre l'influence grandissante de ce courant et parvenir à une telle incompréhension mutuelle. L'auteur cherche à montrer comment la différence de perspective sur les sciences mathématiques les a conduit à s'opposer sur le statut de la logique et de son rapport à la pensée. S'ils s'accordent pour reconnaître que l'arithmétique implique le (...) recours à la pensée, l'un parvient à une logique symbolique, et l'autre à une logique transcendantale, deux perspectives qui supposent des idées très différentes de ce que signifie " penser ". Quels rapports la pensée entretient-elle avec la représentation et avec les symboles? L'esprit qui pense, aussi bien dans les mathématiques que dans la logique, n'est - il qu'un simple " automate " qui développe les conséquences de la vérité ou est-il responsable des lois qu'il découvre? Par-delà l'étude des divergences sur le statut de la logique, de la psychologie et de leur rapport aux mathématiques, il s'agit d'explorer une divergence plus profonde sur le rapport de la pensée à la nécessité et à la liberté. (shrink)

**" CHAPTER * HUMAN NATURE In May, at the time when the French Civil Code was being drafted, one of the orators of the Tribunat, in seeking to justify the ...

En un diálogo continuo con la tradición filosófica, Zubiri va página a página describiendo el acto de la intelección humana y desmontando el cúmulo de hipótesis y teorías que subyacen al llamado «problema del conocimiento». Zubiri consigue descubrir, mediante el recurso a un procedimiento puramente descriptivo, en qué consiste el acto humano por excelencia, la intelección. La intelección humana, dice Zubiri, no es una síntesis trascendental, sino algo más simple a la vez que más radical, la mera actualización de lo (...) real en la inteligencia sentiente. (shrink)

As a result of innovations, mainly new products and services, but also processes or new marketing methods, animal populations and species disappear. The massive development of technologies, products and consumer goods, both current and in the past, has a direct impact on the depletion of natural resources. Innovation is a dual‐entry device that can be called world‐innovation, on the one hand, and consequential‐innovation, on the other. In this chapter, the authors propose to review the change from a new perspective, more (...) precisely, with two major dimensions: world‐innovation and consequential innovation, which help us to understand why innovation has become what it is. Faced with the challenges of innovation in all the aspects we have been able to describe, we must now try to find answers and, it seems to us that this can only be done with philosophy. (shrink)

Résumé éditeur : "Nous avons perdu les deux repères qui permettaient autrefois de nous définir entre les dieux et les bêtes. Nous ne savons plus qui nous sommes, nous autres humains. De nouvelles utopies en naissent. D'un côté, le post-humanisme prétend nier notre animalité et faire de nous des dieux promis à l'immortalité par les vertus de la technique. D'un autre côté, l'animalisme veut faire de nous des animaux comme les autres et inviter les autres animaux à faire partie de (...) notre communauté morale. Alors forgeons une nouvelle utopie à notre mesure. Ne cherchons plus à nier les frontières naturelles - celles qui nous séparent des dieux ou des animaux - et défendons un humanisme conséquent, c'est-à-dire un cosmopolitisme sans frontières.". (shrink)

F.W.J. Schelling (1775-1854), le plus precoce de philosophes puis l'un des plus ages, a pati, de son vivant comme apres sa mort, de la proximite de Fichte et surtout de Hegel qui l'a supplante dans le jugement de la posterite. Mais il est en passe de combler son retard grace en particulier a l'impulsion donnee depuis un demi-siecle aux recherches sur l'idealisme allemand. Le premier volume de cet ouvrage se propose de presenter le devenir de Schelling sous le signe du (...) systeme vivant. La derniere philosophie de Schelling est analysee dans le second tome. Elle est presque tout entiere posthume, a l'exception de la Preface a Cousin (1834) et de quelques autres textes brefs. La dualite philosophique, enseignee a Berlin, est l'ultime avatar de ce qui etait de facon latente une philosophie en deux. L'auteur s'attache ici a expliquer en detail les motifs et les problemes de cette dichotomie tardive, mais fondee. (shrink)

The radical autonomy of innovation – regardless of who it depends on – must be pursued with no external pressure to make it more suitable for contemporary challenges. The challenge is to look at innovation as a production or vector of phenomena, and therefore no longer be interested in its consequences. Just as non‐standard philosophy can be considered as an invention in philosophy, phenomenology can be perceived as a recommencing of philosophy, a renewal, a rebirth. The authors propose to focus (...) on the method of phenomenology, its detailed constitution both in its theories and in its modalities of implementation, and to compare each aspect systematically, each step of this philosophy, to measure a possible contribution to (re)thinking innovation. Science, psychology and philosophy color Husserl's phenomenology. What will transpire from its introduction is the rigor that emerges, a rigor that translates into a method, tools, almost procedures, for this phenomenology to be established. (shrink)

The authors propose that the third philosophical movement is not an ordinary thought for (re)thinking innovation. Originating from the origins of philosophy more than 2,500 years ago, spiritual exercises are much more often called upon to think about lifestyle than the development of new products or services. All ancient philosophy is a spiritual exercise, an expression that refers to any practice intended to transform, in oneself or in others, the way of living, of seeing things. This notion of spiritual exercise (...) was developed in the different schools of antiquity, mainly among the Stoics, but also among the Epicureans and Cynics. Focusing on the innovator is fundamental, and today's cannot be tomorrow's for the many reasons. No one other than the innovator can imagine, build and develop the world of tomorrow. It is therefore essential that the latter adopt a philosophical way of life based on spiritual exercises. (shrink)

This chapter describes non‐standard philosophy, derived from non‐philosophy, and shows how this discipline and its use can be relevant to the discussion of innovation. The challenge of rebuilding innovation involves developing new processes and new ways of thinking. Multiple challenges, but also opportunities, arise when it comes to (re)thinking innovation with a non‐standard innovation attempt. The first concerns thinking innovation, without which the proposal is neither willing nor able to take root. Non‐standard innovation must be a quasi‐scientific discipline. Because it (...) is not a question of drawing up a new thought that is incapable of proving its interest or reduced to a proposal that does not have practical application. Non‐standard innovation cannot be entrusted solely to the field of organization management. It can only be understood as a form of overcoming, a radicalization or an accomplishment of innovation. (shrink)

Most recent texts in moral philosophy have either concentrated on practical moral issues or else, if theoretical, have tended toward one-sided presentations of recent, fashionable views. Discussions of applied ethics cannot go very far without revealing underlying philosophical assumptions about how deeper, more general issues are treated. Similarly, recent approaches to ethics are difficult to understand without a knowledge of the context of the historical views against which these approaches are reacting. The Nature of Moral Thinking will satisfy the intellectually (...) curious student, providing a solid and fair discussion of the classical philosophical questions about our moral thinking, surveying the main types of meta-ethical and normative ethical theories, while not excluding the more recent discussions of moral realism, of anti-realism, and of virtue morality. Francis Snare demonstrates that glib intellectualistic thinking about morality, especially in regard to relativism andsubjectivism, is seriously flawed. He also focuses attention on the question of whether particular theories of the origins of morality (for example, those of Nietzsche and Marx) undermine morality. All students and teachers of ethics and philosophy will find this book one of the most complete and detailed introductory-level surveys of the foundations of ethics with emphasis on the problems of the subjectivity, the relativity, and the origins of morality. (shrink)

SECTION I. OP MORAL LAW. Ethics, or Moral Philosophy, is the Science of Moral Law. The first question which presents itself is, What is moral law ? ...

On sait que sur la question des pensées imperceptibles, Nicole, bientôt suivi par le bénédictin François Lamy, heurte l’opinion d’Arnauld. L’opposition d’Arnauld à Nicole touchant la question de la grâce est bien connue. C’est plutôt de l’originalité philosophique de Nicole qu’il s’agira dans ce travail. En tirant Nicole de « l’ombre d’Arnauld et de Pascal » et en lui faisant crédit d’une consistance spéculative propre, on retrouvera la finesse de sa psychologie, mais on découvrira également l’esquisse d’une subtile anthropologie.