ABSTRACT One of the promises of the internet was its power to unite individual knowers with one another, democratizing knowledge and spurring our collective efforts toward truth. In what sense is our current epistemic life a collective effort? This article examines the idea of the epistemic community. I contrast epistemic community with a collection of individual epistemic agents aiming for truth. I propose that this latter conception of epistemic life permits neglecting our epistemic and moral duties. I argue that healthy (...) epistemic community requires joint commitments to truth and epistemic trust, and where epistemic trust requires conditions of mutual epistemic respect. (shrink)

In this paper we explore whether or not the use of risk assessment tools in criminal sentencing can be made compatible with a retributivist justification of punishment. While there has been considerable discussion of the accuracy and fairness of these tools, such discussion assumes that one’s recidivism risk is relevant to the severity of punishment that one should receive. But this assumption only holds on certain accounts of punishment, and seems to conflict with retributivist justifications of punishment. Drawing on the (...) broader desert literature, we explain the source of this conflict, and suggest that a retributivist approach on which the severity of punishment partly depends on one’s character in addition to their acts offers some hope of reconciling retributivism with the use of risk assessment tools in considerations of sentencing reduction in particular. Ultimately, however, even this limited attempt at reconciliation fails, so long as risk assessment tools fail to distinguish between risk that one is responsible for, and risk that one is not responsible for. (shrink)

The theoretical challenge posed by this paper is to find a conceptualisation of value for entrepreneurship theory grounded in Indigenous knowledge from a Māori perspective capable of guiding entrepreneurs operating for sustainability and wellbeing. We review Western and Māori theories of value, values, and valuation. We argue that Indigenous concepts of value centre on collective wellbeing as opposed to self-interest, and have spiritual and material elements. The paper proposes a tentative Māori theory of value we call manahau, which combines mana (...) (power, authority, and dignity) and hau (vitality of people, places, and objects). We define manahau as an axiological agent Māori entrepreneurs employ to synergistically negotiate cultural and commercial imperatives to achieve multidimensional wellbeing, human potential, and relational balance. We discuss research which illustrates manifestations of manahau in the Māori cultural ethics of utu (reciprocity) in Māori entrepreneurship and tauutuutu (reciprocity and balance) in Māori agribusiness. We argue that an Indigenous Māori theory of value has implications for entrepreneurship theory and practice. (shrink)

The Indigenous Māori of Aotearoa New Zealand have a knowledge system embedded with understandings related to consciousness, soul, and spirit. Although the effects of colonization are vast and ongoing, these knowledges have not been completely lost, and endure as an essential part of Māori comprehensions about the nature of everyday life and reality. We provide an overview of the socio-historical context of Māori, before briefly summarizing Māori cosmogony. We then discuss some of the more popularized ways the constructs of consciousness, (...) soul, and spirit are interpreted from an Indigenous Māori perspective, while importantly highlighting that there are no single words in the Māori language that readily translate to these concepts, making the task of elucidating what the terms mean for Māori somewhat complex. Our articulations are intended as a brief overview, rather than an extensive extrapolation. (shrink)

Aydınlanma üzerine konuşmaya niyet eden birinin ilk kabulü, onun Avrupa‘da çıkmış olan bir ―durum‖ olduğu üzerine olacaktır. ―Durum‖ dedik çünkü Aydınlanma, hem ideolojik, hem siyasal, hem toplumsal, hem kültüreldir ve bu nedenle toplum içinde yaşayan bütün pratikleri etkilemiş ve etkilenmiştir. Yani Aydınlanma, yalnızca bunlardan biri değildir; o, hem düşünsel hem de eylemsel bir süreç olarak ele alınabilir. Bu eylemsel süreç bir şekilde Avrupa‘da başarıya ulaşmıştır. Ancak Türk Aydınlanması Avrupa odaklı hareket ettiği halde, kısmen başarılı olsa da genel olarak Osmanlı Devleti‘nin (...) çöküşünü hızlandırdığı kabul edilmektedir. Bu durumun sebebini ortaya koymak için ele aldığımız çalışmamızın asıl hedefi, bu iki aydınlanma arasındaki pratiklerin benzerlik ve farklılıklarını ortaya koymaktır. (shrink)

Infantologies is a collective writing project designed to express and summarise important ideas, approaches and forms of advocacy in a short and condensed method, in order to present a network of d...

While scientific interest in the relationship between psychotherapeutic praxis and spirituality is growing, there is still little knowledge on this topic, especially in an East Central European context. To explore how psychotherapists understand spiritual issues and experiences they encounter in their work and to learn what happens to these issues in the course of psychotherapy, this study analyses semi-structured interviews with 30 Hungarian psychotherapists. Applying a grounded theory analytical strategy, three main topics were identified: the therapist's attitude towards spirituality leaves (...) a discernible trace in the psychoterapeutic treatment; the therapist influences the way spiritual issues are treated; and the therapist may have a shared spiritual experience with the client. We present individual variations of these experiences as they appear in the code tree. Results are interpreted with reference to a systemic view of the psychotherapeutic process, the intersubjective space of patient and therapist, and the notion of the therapists’ mentalizational capacity. (shrink)

Study of Dīdhitiprakāśikā of Gadhādharabhaṭṭācārya, 17th/18th cent., commentary on Pramāṇyavāda, portion of Tattvacintāmaṇi of Gaṅgeśa, dealing with the concept of authenticity of proofs).

Understanding Javanese philosophy through wayang wong performance.

Understanding Javanese philosophy through wayang wong performance.

This great new series provides 10 or your favorite songs, all in professionally arranged TAB format for just $10.00. New Rock Guitar TAB features 10 huge hits from today’s modern rock stars. Titles: Going Under (Evanescence) * Paralyzer (Finger Eleven) * American Idiot (Green Day) * The Reason (Hoobastank) * How You Remind Me (Nickelback) * Misery Business (Paramore) * Broken (Seether featuring Amy Lee) * Headstrong (Trapt) * New Shoes (Paolo Nutini) * New Soul (Yael Naim).

What role does traditional ecological knowledge play in the lives of smallholder farmers in post-conflict communities as they cope with the destructive impacts of war? In many cases, military weapons, such as unexploded bombs, are left behind in the surrounding landscape, forcing farmers to adapt their livelihood practices to the increased risk of death and injury. We analyze trends in the local production of knowledge in Ratanak Kiri province, Cambodia, an area heavily bombarded by the US Air Force during (...) the Vietnam War. We argue that the system of traditional ecological knowledge has adapted to include basic information on bomb identification, location, and management strategies. This factual approach gives individuals the flexibility to generate their own views on whether they perceive unexploded ordnance as a violent hazard and/or an economic commodity. In a relatively short 50-year time period, the body of knowledge has been quickly accumulated and culturally transmitted to family and neighbors. Our findings suggest that traditional ecological knowledge should not be reduced to a static and ancient form of collective memory. We call for the expansion of the concept of traditional ecological knowledge to include short-term and dynamic processes of knowledge generation. (shrink)

Is suicide wrong, profoundly morally wrong? Almost always wrong, but excusable in a few cases? Sometimes morally permissible? Imprudent, but not wrong? Is it sick, a matter of mental illness? Is it a private matter or a largely social one? Could it sometimes be right, or a "noble duty," or even a fundamental human right? Whether it is called "suicide" or not, what role may a person play in the end of his or her own life? This collection of primary (...) sources--the principal texts of ethical interest from major writers in western and nonwestern cultures, from the principal religious traditions, and from oral cultures where observer reports of traditional practices are available, spanning Europe, Asia, the Middle East, Africa, Oceania, the Arctic, and North and South America--facilitates exploration of many controversial practical issues: physician-assisted suicide or aid-in-dying; suicide in social or political protest; self-sacrifice and martyrdom; suicides of honor or loyalty; religious and ritual practices that lead to death, including sati or widow-burning, hara-kiri, and sallekhana, or fasting unto death; and suicide bombings, kamikaze missions, jihad, and other tactical and military suicides. This collection has no interest in taking sides in controversies about the ethics of suicide; rather, rather, it serves to expand the character of these debates, by showing them to be multi-dimensional, a complex and vital part of human ethical thought. (shrink)

AM Hendropriyono 2021, Filsafat Intelijen. Sebuah Esai ke Arah Landasan Berpikir, Strategi, serta Refleksi Kasus-kasus Aktual, Jakarta: PT Hedropriyono Strategic Consulting. Bagi seorang "filosof emeritus" ("filosof afkiran") seperti penulis buku Hendropriyono menarik karena menjadi kelihatan bagaimana seorang 0tokoh yang profesinya jauh dari filsafat dapat memanfaatkan pendekatan filosofis. Yang dimaksud Hendropriyono dengan "filsafat Intelijens" memang bukan filsafat seperti filsafat moral atau filsafat politik atau filsafat manusia. Melainkan filsafat sebagai cara seorang tokoh inteligens Indonesia menjalankan tugasnya, mengumpulkan pengetahuan tentang ancaman-ancaman tersembunyi yang (...) dihadapi suatu negara, dalam kasus ini, Indonesia. Dalam definisi Hendropriyono: "Filsafat intelijen memahami keamanan sebagai suatu kebebasan dari bahaya yang mengancam personal, informasi, komunikasi, pernaskahan fisik dan non-fisik serta lingkungan hidup manusia" h. 103). Hendropriyono memperlihatkan bagaimana ketajaman filosofis dapat membantu melihat realitas dari pelbagai segi, menghindar misalnya dari tiga sikap keliru klasik yang sudah diangkat oleh para filosof Yunani, sofisme, paralogisme dan sikap echolalian (h. 56), sadar akan perangkap logical fallacies seperti argumentasi ad hominem, sikap latah (bandwagon), kesimpulan yang tergesa-gesa (hasty generalization), menganggap A disebabkan B hanya karena terjadi sesudah B (post hoc, bukan propter hoc), dikotomi keliru, circular reasoning dan membiarkan diri dibawa sesat karena mengikuti suatu red herring (h. 133 s.). Pendekatan filosofis akan membuat was-was terhadap "pemikrian konspirasi", informasi top-down dan hoaks. Dalam bukunya Hendropriyono membawa pendekatan filosofis itu pada kejadian-kejadian di dekade-dekade terakhir. Msalnya Arab spring dengan pergolakan-pergolakan luar biasa yang mengikutinya: Mesir dengan semangat demokrasi yang justru membawa Ikhwanul Muslimen ke puncak kekuasaan, hanya untuk kemudian digulingkan oleh Jendral Siwi dengan dukungan Al Azhar dan Gereja Koptik. Kekacauan luar biasa di Siria dan Irak di mana Amerika Serikat mendukung gerakan demokratis dengan harapan bisa menggulingkan diktator Bashar al-Assad, hanya untuk akhirnya malah menjadi pendukung ISIS - yang menyingkirkan gerakan demokratis - karena Assad didukung oleh Rusia dan Iran. Sebelumnya Amerika Serikat juga dengan logika kepentingannya membuat kacau Haiti: Sesudah Amerika mendukung Jean-Bertrand Aristide, presiden pertama Haiti yang dipilih secara demokratis, yang menggantikan diktator "Baby Doc" Duvalier, tetapi karena Aristide dianggap terlalu kiri, Amerika mendukung penggulingannya; sampai sekarang Haiti kacau. Dan ada contoh logical dan political fallacies lain yang dianalisa, misalnya perang proxy di Afganistan. Tentu Hendropriyono juga memakai pendekatan filsafat untuk melihat pekembangan di Indonesia. Amendemen UUD 1946 pasca reformasi, masalah Papua, gejala populisme, keberhasilan deradikalisasi seperti misalnya terwujud dalam Pondok Pesantren Al-Zaitun. Sama dengan alm. Romo Nikolaus Drijarkara Hendropriyono menunjukkan bahwa "Sila Pancasila yang Ke II, Kemanusiaan yang Adil dan Beradab, merupakan landasan bagi implementasi seluruh sila-sila dalam Pancasila" (142). Tentu ada juga beberapa kesalahan. Perang Napoleon tentu berlangsung di abad ke-18 dan permulaan abad ke-19 (h. 29), Hitler berkuasa di Jerman tahun 1933 (h. 38), demonstrasi dua Desember (212) terjadi di tahun 2017, bukan 2016 (56), dan PD II bukannya diadakan untuk menjatuhkan Hitler, melainkan yang memulainya memang Hitler (146). Buku ini sekaligus membuat pembaca paham bagaimana Hendropriyono melihat realitas politik, baik di Indonesia maupuan situasi internasional. Ia bermaksud menunjukkan bagaimana "kacamata" filsafat membantu untuk memahami apa yang terjadi dalam dimensi politik, dimensi utama yang mau dilindungi dari kejahatan oleh aparat inteligence. Suatu buku yang cukup khas. Franz Magnis-Suseno. (shrink)