Ẓuhūr al-amān (The advent of security) is a book on civics published during the reign of Ammanullah Khan (1919-29) as amir of Afghanistan. The book's title pays homage to the name of Ammanullah Khan himself. In its treatment of the duties of the members of Afghan society to the ruler and to each other, Ẓuhūr al-amān appears to highlight the challenges faced by Ammanullah Khan in his efforts to modernize Afghanistan. The book is divided into more than 30 short (...) chapters describing the rights and responsibilities of the ruler, of persons living within a family unit, and of members of Afghan society as a whole. Some sections, such as one on the rights that are to be afforded to the king (ḥuquq-i lazima bar padishah), are further divided into subsections. The book begins with several chapters on religious matters, including those on tauhid (the unity of God), on ʻibada (worship), and on fahm-i sharīʻat-i rasūl ʻalayhi al-salām (the sharia). Ẓuhūr al-amān was published on October 11, 1923, by the then newly established Ministry of Education. The author of the work, a religious scholar by the name of ʻAbd al-Haqq, lists his father as ʻAbd al-ʻAziz from the village of Lower Arghanda in the township of Paghman, near Kabul. He highlights, as well, his tribal affiliation with the well-known Pushtun tribe of Suleimankhel. (shrink)

This study aims to discuss the historiography of standing up Maḥallu al-Qiyām in the cultural expression in Indonesia. This research is classified as qualitative research with a historical approach method reinforced with documentation, interview and observation. To deepen the meaning of Maḥallu al-Qiyām using analysis using the symbolic interpretive theory of Clifford Geertz. Interestingly, the tradition of Maḥallu al-Qiyām becomes a symbolic meaning of the expression of homage to the Prophet Muhammad and has the content of Maḥabbah teachings to (...) the Prophet. This research concluded that standing up Maḥallu al-Qiyām began when Sheikh Tajuddin as-Subkhi started his stand while reading the Prophet’s Mawlīd as a symbol of respect for the Prophet Muhammad. The Maḥallu al-Qiyām has various forms of celebration as a cultural expression in Indonesia, manifested in various forms of celebration in Javanese cultures, such as muludan, srakalan, kekahan, temu manten, manakiban, sema’an al-Qur’an, and respect for newly arrived ulama.Contribution: This article has contributed to discovering the traditions that developed in Indonesia, which intersected with Maḥallu al-Qiyām, thus identifying some expressions of Javanese culture in whose dialectic with standing Maḥallu al-Qiyām. (shrink)

Discussions of the theory and practice of systematics and evolutionary biology have heretofore revolved around the views of philosophers of science. I reexamine these issues from the different perspective of the philosophy of history. Just as philosophers of history distinguish between chronicle (non-interpretive or non-explanatory writing) and narrative history (interpretive or explanatory writing), I distinguish between evolutionary chronicle (cladograms, broadly construed) and narrative evolutionary history. Systematics is the discipline which estimates the evolutionary chronicle. ¶ Explanations of the events described in (...) the evolutionary chronicle are not of the covering-law type described by philosophers of science, but rather of the how-possibly, continuous series, and integrating types described by philosophers of history. Pre-evolutionary explanations of states (in contrast to chroniclar events) are still widespread in "evolutionary" biology, however, because evolutionary chronicles are in general poorly known. To the extent that chronicles are known, the narrative evolutionary histories based on them are structured like conventional historical narratives, in that they treat their central subjects as ontological individuals. This conventional treatment is incorrect. The central subjects of evolutionary narratives are clades, branched entities which have some of the properties of individuals and some of the properties of classes. Our unconscious treatment of the subjects of evolutionary narratives as individuals has been the cause of erroneous notions of progress in evolution, and of views that taxa "develop" ontogenetically in ways analogous to individual organisms. We must rewrite our narrative evolutionary histories so that they properly represent the branching nature of evolution, and we must reframe our evolutionary philosophies so that they properly reflect the historical nature of our subject. (shrink)

The Frege‐Geach problem is probably the most serious worry for the prospects of any kind of metaethical expressivism. In a recent article, Ridge suggests that a new version of expressivism, a view he calls ecumenical expressivism, can avoid the Frege‐Geach problem.1 In contrast to pure expressivism, ecumenical expressivism is the view that moral utterances function to express not only desire‐like states of mind but also beliefs with propositional content. Whereas pure expressivists’ solutions to the Frege‐Geach problem usually have rested on (...) some kind of “logic of attitudes,” Ridge argues that it is the expressed belief in the ecumenical machinery that holds the key. Although Ridge’s ecumenical expressivism is promising, this essay argues that his solution is flawed. However, this does not mean that every form of ecumenical expressivism is a failure. Ridge briefly contrasts his view with the kind of view Hare advanced but argues that Hare cannot make use of the ecumenical machinery.2 I argue that this is incorrect. Not only is an ecumenical reading of Hare very plausible and something that establishes him as an important forerunner of today’s ecumenical trend in metaethics, but, more important, it offers guidance where Ridge goes wrong. It solves the Frege‐Geach problem in a way that meets the criticism of more standard solutions head‐on, and it seems to be able to handle the most pressing problems for ecumenical theories. The ecumenical theory that emerges is therefore powerful enough to establish itself as one of the most (if not the most) plausible form of ecumenism on the market. The first part of this article is largely concerned with advancing an ecumenical reading of Hare’s The Language of Morals and the kind of solution it offers in response to the Frege‐Geach problem. Some of the problems such a reading encounters will be addressed as we outline the theory. The most serious worries, however, are addressed in the final part of the essay. (shrink)

The Britten–Davidson model of genetic regulation was well received by American molecular biologists and embryologists, but not by the members of the French School of molecular biology. In particular, François Jacob considered it too abstract and too removed from experiments. I re-examine the contrast between the Britten–Davidson model and the operon model by Jacob and Monod, the different scientific contexts in which they were produced and the different roles they played. I also describe my recent encounters with Eric Davidson, and (...) how I discovered the extraordinary continuity of his work on the development of the sea urchin, as well as his rich personality. (shrink)

Integrating cosmological and ontological lines of reasoning, I argue that there is a self-necessary being that (a) serves as the sufficient condition for everything, that (b) has the most perfect collection of whatever attributes of perfection there might be, and that (c) is an independent, eternal, unique, simple, indivisible, immutable, all-actual, all-free, all-present, all-powerful, all-knowing, all-good, personal creator of every expression of itself that everything is. My cosmo-ontological case for such a being, an everything-maker with the core features ascribed to (...) the God of classical theism, addresses the standard worries plaguing these lines of reasoning: (1) the richness required of such a being dissolves it into many beings; (2) the metaphysical possibility of such a being is assumed on insufficient grounds; (3) the features we ascribe to such a being are mere human-all-too-human projections. (shrink)

The vastly underrated Plutus receives at least some of its due in this paper. At its beginning, I attempt to locate Plutus within both the Hegelian discourse on comedy and within Hume's poetical and philosophical fictions. Employing the same method of close textual analysis that I employed in Philosophy and Comedy: Aristophanes, Logos, and Eros, I focus upon the thoroughgoing materialism of the poor farmer Chremylus who laments the unjust distribution of wealth, and who seeks to restore the god's sight (...) so as to obtain a large amount of the wealth he lacks. The critical section of the play occurs in an exchange with Poverty or Need, who is depicted as an ugly hag but who speaks beautifully. Aristophanic music subtly sings the glory of need as the spur to all that is good in human actions, as it mocks wealth as a standard of human worth. (shrink)

“Borders” are impermeable limits designed to stop the flow of human beings as well as ideas across them, whereas “boundaries” are permeable enclosure that permit and often encourage movement through limits. I develop the differences between these two forms of edge with a series of historical and geographical examples. I conclude that the Journal of Chinese Philosophy is a sterling instance of a boundary whose entire being has consisted in facilitating the two-way flow of concepts and traditions across formerly closed (...) borders of communication and culture. I offer homage to this extraordinary accomplishment over the past forty years. (shrink)

“Borders” are impermeable limits designed to stop the flow of human beings as well as ideas across them, whereas “boundaries” are permeable enclosure that permit and often encourage movement through limits. I develop the differences between these two forms of edge with a series of historical and geographical examples. I conclude that the Journal of Chinese Philosophy is a sterling instance of a boundary whose entire being has consisted in facilitating the two-way flow of concepts and traditions across formerly closed (...) borders of communication and culture. I offer homage to this extraordinary accomplishment over the past forty years. (shrink)

What can be said about me is simply that I continue my studies without respite and instruct others without growing weary.We can read the list of Henry Rosemont's accomplishments—the books and papers he wrote, edited, and translated, and his classes and workshops, conference papers, and seminars. The 2008 collection of essays in his honor, Polishing the Chinese Mirror, edited by Marthe Chandler and Ronnie Littlejohn,1 provides almost two dozen testimonies to the influence and reach of his work. In her introduction, (...) Marthe Chandler emphasizes as well Henry's political activism, quoting the ideal he expressed in 1991, in A Chinese Mirror, of a dream "that can be shared by all peoples, holding their humanity in... (shrink)

Examino textos de Leopoldo Lugones y de José Ingenieros, escritos para homenajear a Domingo Faustino Sarmiento en el primer centenario de su nacimiento en 1911. Mi hipótesis es que tanto Lugones como Ingenieros se proponen legitimar un gobierno de un círculo inteligente que tiene la autoridad (la palabra y la decisión), y expone, por ende, un dogma que da fundamento a la patria y a la democracia. Dicho de otro modo, todos los actores de la patria, (productores de riqueza, obreros, (...) militares, artistas, maestros, etc.,) deben ser conducidos por esta elite inteligente (a la cual pertenecen, según ellos, tanto Sarmiento como Lugones e Ingenieros). El elitismo asociado a escritores (en el caso de Lugones) o de científicos (en el caso de Ingenieros) es el eje que articula todos sus argumentos, y es desde esta perspectiva que interpretan y evocan la figura y los escritos de Sarmiento en el primer centenario de su natalicio. I scrutinize texts of Leopoldo Lugones and José Ingenieros, written to honour Domingo Faustino Sarmiento in the first centennial of his birth in 1911. My theory is that Lugones and Ingenieros intend to legitimize a government of a clever circle that has the authority (the word and the decision), and exposes, therefore, a dogma that gives foundation to motherland and democracy. In other words, all the actors of the motherland (producers of richness, workers, military men, artists, teachers, etc.) must be led by this intelligent elite (to which, according to them, Sarmiento, Lugones and Ingenieros belong). The elitism associated to writers (in Lugones's case) or to scientists (in Ingenieros's case) is the axis that articulates the whole argument and it is since this perspective that they interprete and evoke Sarmiento's figure and writings in the first hundred anniversary of his birth. (shrink)

I met Hans Albert twice, in Vienna in 2002 at the Popper Centennial Congress, and, a few months later, in Alpbach, where he was an old timer who had seen the institution develop over half a century and took pride in belonging in its history. I found Albert charming, jolly and generous, very different from my image of the German mandarin. As a Popper scholar, I had, of course, heard of him before.

William Hare has made fundamental contributions to philosophy of education. Among the most important of these contributions is his hugely important work on open-mindedness. In this paper I explore the several relationships that exist between Hare’s favored educational ideal (open-mindedness) and my own (critical thinking). I argue that while both are of central importance, it is the latter that is the more fundamental of the two.

Lyman Tower Sargent is one of the few scholars and intellectuals I have met whose research and studies are embodied in their actual life, since for him the values of utopianism constitute the base and foundation of his personal and political choices. My essay is a personal reflection on his life and scholarly work.

Discipleship is a responsibility of the Church. It is an outlet in which the regeneration of Church leadership to the younger generation is conducted. Before the COVID-19 pandemic, discipleship and mentoring of youth leaders, especially key persons of GKII (Gereja Kemah Injil Indonesia) youth were provided by means of in-person activities. During the pandemic, digital media has been utilised for various church activities, including mentoring these key persons. Hence, this research intends to explore: (1) the method by which key persons (...) practise digital discipleship and (2) the benefits of digital media in youth discipleship to facilitate faith growth. This research is a qualitative research. Data were collected by means of interviews and observations on several key persons’ digital media accounts. The research shows that social media significantly benefits the discipleship process. It was found that digital discipleship was quite often carried out during the pandemic, especially in urban areas, with WhatsApp and Zoom meetings as its two primary means. However, it slightly declined along with the lifting of social gathering restrictions. The main themes explored in the mentoring sessions were discipleship, soteriology, spiritual life, motivational and digital media materials, and youth ministry in the digital era. The discipleship practice used was the NM-SM (Nurtured, Matured, Served, Mission) pattern.Contribution: The results of this research contribute to the development of knowledge, especially in the field of youth discipleship, and digital media-based discipleship. This research also shows that digital media has become an effective theological space during the pandemic and post-pandemic periods. (shrink)

This chapter contains section titled: Personhood: A Start Are Dolphins Persons? Language and the Hand Personhood Redefined Conclusion: What Kind of Beings Are Dolphins?

The newly updated Right and Wrong 2nd Edition is an accessible introduction to the major traditions in western philosophical ethics, written in a lively and engaging style. It is designed for entry-level ethics courses and includes real-life ethical scenarios chosen to appeal directly to students. Greatly expanded and improved, this successful text introduces students to the major ethical traditions, and provides a simple methodology for resolving ethical dilemmas Treats teleological and deontological approaches to ethics as the two most important traditions, (...) but now includes chapters on virtue ethics and the ethics of care The very accessible writing style speaks directly to students’ own experience Draws examples from three types of real-life ethical scenarios submitted by students: academic dishonesty, partying, and personal relationships Provides a concise treatment of this notoriously complex subject, perfect for entry-level ethics and applied ethics courses. (shrink)

The theory is presented that the sexual process is a repair mechanism which maintains redundancy within the sub-structure of hierarchical, self-reproducing organisms. In order to keep the problems within mathematically tractable limits , a simple model is introduced: a wheel with 6 spokes, 3 of them vital and 3 redundant, symbolizes the individual . Random accidents destroy spokes; the wheels replicate at regular cycles and engage periodically in pairing and repair phases during which missing spokes are copy-reproduced along the intact (...) spokes of the partner wheel.The hierarchical structure of such a system is analysed and an ‘autonomous unit’ is defined: this is the unit of minimal hierarchical complexity which is capable of perpetuating autonomously all higher and all lower levels of the hierarchy; this is the central unit of selection.Four basic, physical parameters are isolated which determine the essential features of any eucaryotic life cycle: 1. The number of levels of the hierarchy ; 2. the relation between the phases of replication and repair ; 3. the duration of potential repair ; 4. the position of the sexual partners within the hierarchy .The evaluation of fitness components is considered in relation to trends of reproductive patterns in evolution. (shrink)

This chapter contains section titled: Human Adaptations to the Water: An Exercise in Imagination Life in the ocean: the importance of other people Dolphin Intelligence in the Wild Dolphin Communication Social Intelligence and Group Cohesion Dolphins and Sex The Cognitive and Affective Skills Involved in Group Living Conclusion: Dolphin Intelligence.

This chapter contains section titled: “Human” Versus “Person” Human, Person and Ethics Philosophical Ethics Ethics and Nonhumans “Alien Intelligence” Two Questions.

This chapter contains section titled: “Interspecies ethics” The Dolphin/Tuna Controversy Dolphins in Captivity So What Do We Do? The Ethics of Human/Dolphin Contact: Two Final Thoughts.