1. Chŏngch'i ch'ŏrhak kwa chŏngsin punsŏkhak ŭi mannam -- 2. Han'gugin ŭi chamjae ŭisik kwa chŏngch'i pyŏngni.

1. Chŏngch'i ch'ŏrhak kwa chŏngsin punsŏkhak ŭi mannam -- 2. Han'gugin ŭi chamjae ŭisik kwa chŏngch'i pyŏngni.

American philosopher Josiah Royce is known for having concerned himself with the question of evil and experience of tragedy. In this essay, I focus not on the question of evil but rather on the associated problems of sin and tragedy, and the suffering that exists in their wakes. In particular, I take as my starting points Royce's claims that meaning is found and created only in the context of a community,2 that interpretation and a shared dedication to common goals unite (...) persons into a community,3 that these processes of interpretation and shared dedications create meaning in the community, and that human beings all crave meaningful lives. Given this framework, I argue that sins and tragic events are .. (shrink)

In the ultimate meeting of the sublime with the ridiculous" (London Evening Standard) My Beautiful Despair blends the existential philosophy of Søren Kierkegaard with the superficial musings of Kim Kardashian West, based on the popular Twitter feed @KimKierkegaard. The love child of Søren Kierkegaard and Kim Kardashian, the @KimKierkegaard Twitter account has been admired, praised, and adored in The New Yorker, The Washington Post, The New York Times, Financial Times, The Economist, New York, Buzzfeed, and more, and has amassed nearly (...) a quarter of a million Twitter followers, including J.K. Rowling and Anna Kendrick. A mash-up of Kim's tweets and observations with Kierkegaard's philosophy, Kim Kierkegaardashian shares their musings on fashion, beauty, brunch, and the relentless waves of existential dread that wash over us day after day. Now in a humorous, illustrated gift book, perfectly suited for our existential times, Kierkegaardashian's philosophical insights are juxtaposed for the first time with Dash Shaw's brilliant black-and-white illustrations. A sample of the revelations included in My Beautiful Despair include: - I have majorly fallen off my workout-eating plan! AND it's summer. But to despair over sin is to sink deeper into it. - Obsessed with protecting your skin, lips, hair & face from the sun? Close the cover of the coffin tight, really tight, and be at peace. - I like my men like I like my coffee: a momentary comfort in the midst of all my suffering. - What is the operation by which a self relates itself to its own self, transparently? Selfie. - What if everything in life were a misunderstanding, what if laughter were really tears? Scared LOL!! - Glamour, menswear, top hat. (shrink)

Are human beings ever blameworthy for the choices they make? This essay offers a comparative analysis of two systems of thought that argue they are not. The first is Manicheanism, which places blame on a depraved nature within the individual and in competition with a good nature residing within the same person. The good nature is not accountable for the actions of the bad one. The second is situationist psychology, which posits that situations influence behavior more than any alleged robust (...) traits inhering within the personality of the individual. We are thus not to blame for our bad actions which are produced not by our own volition, but by situational stimuli that are beyond our control. This essay critiques both of these systems of thought from an Augustinian perspective. I argue that while situationism does have something to commend, Augustine’s views on the constraining force of a sinful secunda natura, which influences but does not determine behavior, is a preferable alternative to both Manicheanism and situationism. (shrink)

The text Jié tuō dào lùn, or Chinese translation of *Vimuttimagga mentions the Avīci Hell all of a sudden in the section on the cognitive process. The problematic phrase wújiān shēng Āpídìyù has been interpreted in different ways by several scholars. Japanese scholars tend to skip the phrase, or regard the term Āpídìyù as a typographic error. Given that we do not have an original text, however, the phrase needs to be understood as it is. In contrast, the English translation (...) interprets the term wújiān as a name of hell, and considers it as a synonym of Āpídìyù, namely the Avīci Hell. Even though the Chinese term wújiān itself is usually understood as the Avīci Hell, namely, Wújiāndìyù or Āpídìyù, of which the corresponding Pāli is Avīci-niraya, it is not the case here since a hell as such has nothing to do with the cognitive process. Assuming that the term Āpídìyù is not a typographic error, I propose to understand this problematic phrase as the simile in the sentence ‘seven mind-moments [immediately proceed just as one who has performed] the Five Sins is reborn into the Avīci Hell [as soon as he dies]’. The term wújiān meaning ‘no-gap’ in the cognitive process section conveys that there is not any intermission between the successive mind-moments. In Pāli perspectives, it implies that the successive mind-moments are in the proximity condition. The Jié tuō dào lùn was likely to use a metaphor in order to set a rule for governing the cognitive process rather than making a specific technical term. (shrink)

Summary This article seeks to lay a more solid foundation for the contemporary paradigm shift in the Christian theological thinking – that is, from theo-anthropology to theo-cosmology. In the new paradigm cosmic hope for the completion of the trinitarian project of creation, instead of human redemption from sin and death, comes to the fore as the most comprehensive horizon of Christian thinking. For this purpose the author reconstructs the underlying logic of the biblical faith in a narrative form from creation (...) to eschatology. (shrink)

PART ONE INDIAN THOUGHT INDIAN THOUGHT HAS A LONG AND COMPLEX DEVELOPMENT. IT is DIFFICULT TO GIVE AN EXACT HISTORICAL ACCOUNT OF THE DEVELOPMENT OF INDIAN ...

The modem age reflects a pluralistic mentality of norms and regularities assuming a dualistic polar character. Man lives in this dualistically conditioned time and space--topos gaios (earthly sphere). In ancient times, attempts were made to transcend this situation via distinct temple cultures involving colorful sacrificial systems. Eventually, there was a transition from empirical temple cultures to mental and metaphysical ones involving laws, norms, and ascetic practices. However, the human heart, the source of all contradictions and cravings, remained unchanged. There is (...) a perennial impetus to overcome human bondage to all the laws of dualistic world structures and return to the original primeval state of the universe-topos ouranios (heavenly sphere). Yet there is no bridge between the earthly and heavenly spheres other than Jesus Christ Who was the first to proclaim the arrival of the Kingdom of Heaven. Christ removed the barrier between "above" and "below" by pacifying the wrath of the transcendent, and introducing the heavenly sphere to man whose heart is opened by the Holy Spirit and cleansed by grace. This represents Christianity's conceptual transformation. (shrink)

Philosophers ask just whose expression, if anyone’s, we hear in lyric poetry. Walton provides a novel possibility: it’s the reader who “uses” the poem (just as a speech giver uses a speech) who makes the language expressive. But worries arise once we consider poems in particular social or political settings, those which require a strong self-other distinction, or those with expressions that should not be disassociated from the subjects whose experience they draw from. One way to meet this challenge is (...) to consider the poem expressive of a plural subject, which frees us from looking for a particular individual whose voice we hear in the work, whether she be fictional or actual. Some lyrics give voice to a group whose experience is attended to in the work. This may be done through a posited fictional speaker, but the ontology of the speaker is shown to be less important. Attending to a group whose concerns are voiced allows us to explain how poems can manage to address our-worldly concerns even when lacking actual persons whose expressions we encounter in the poems. (shrink)

Kim Iryeop (1896-1971) fue una de las escritoras feministas más controvertidas de la modernidad coreana y una maestra seon de renombre. Nació el 9 de junio de 1896 en un pueblo al sur de la provincia de Pyeong’an. Su padre era un pastor protestante y su madre una mujer ilustrada para su época, que animo a su hija a estudiar. Tras graduarse en la Ewha Womans University, Kim se convirtió en una prolífera escritora y en una figura primordial del movimiento (...) feminista nueva mujer (sin yeoja). Sin embargo, a principio de los años treinta, Kim abandonó su vida secular y se ordenó monja budista. Este estudio presenta un análisis sobre la filosofía budista que desarrolla Kim, mostrando las principales preocupaciones y aportaciones de su propuesta. (shrink)

Kim Iryeop (1896-1971) fue una de las escritoras feministas más controvertidas de la modernidad coreana y una maestra seon de renombre. Nació el 9 de junio de 1896 en un pueblo al sur de la provincia de Pyeong’an. Su padre era un pastor protestante y su madre una mujer ilustrada para su época, que animo a su hija a estudiar. Tras graduarse en la Ewha Womans University, Kim se convirtió en una prolífera escritora y en una figura primordial del movimiento (...) feminista nueva mujer (sin yeoja). Sin embargo, a principio de los años treinta, Kim abandonó su vida secular y se ordenó monja budista. Este estudio presenta un análisis sobre la filosofía budista que desarrolla Kim, mostrando las principales preocupaciones y aportaciones de su propuesta. (shrink)

This book is not a conventional introduction to the philosophy of mind, nor is it a contribution to the physicalist/ dualist debate. Instead The Representational Theory of Mind demonstrates that we can construct physicalist theories of important aspects of our mental life. Its aim is to explain and defend a physicalist theory of intelligence in two parts: the first six chapters consist of an exposition, elaboration and defence of human sentience (the functionalist theory of mind), and the second part considers (...) rivals and objections to this theory. Kim Sterelny aims to introduce people to this area of philosophy by exemplifying it, to show that philosophical and empirical investigations can be synthesized to the benefit of both. --From publisher's description. (shrink)

Xenophobia is conceptually distinct from racism. Xenophobia is also distinct from nativism. Furthermore, theories of racism are largely ensconced in nationalized narratives of racism, often influenced by the black-white binary, which obscures xenophobia and shelters it from normative critiques. This paper addresses these claims, arguing for the first and last, and outlining the second. Just as philosophers have recently analyzed the concept of racism, clarifying it and pinpointing why it’s immoral and the extent of its moral harm, so we will (...) analyze xenophobia and offer a pluralist account of xenophobia, with important implications for racism. This analysis is guided by the discussion of racism in recent moral philosophy, social ontology, and research in the psychology of racism and implicit attitudes. (shrink)

Since Elga published his “Self-locating belief and the Sleeping Beauty problem,” there has been an intense debate about which credence between 1/2 and 1/3 Beauty should assign to (H) the coin’s landing heads, when she is awakened on Monday. The Halfers claim that she ought to assign 1/2 to H at that moment. The Thirders argue that she ought to assign 1/3 to H then. Meanwhile, Pettigrew defended a new chance-credence coordination principle, called the “Evidential Temporal Principle” (ETP), in a (...) recent edition of his book. In this paper, I provide a novel argument against the Halfer view and a partial defense of the Thirder view, respectively based on ETP. In addition, I generalize ETP to what I call the “Evidential Centered Principle,” which links one’s credences in centered propositions with their objective chances. (shrink)

This paper suggests that most of the FTSE-listed firms in the United Kingdom use corporate environmental policy statements to communicate their strategic intent of what environmental and social targets to attain, and broad guidelines of how they will progressively achieve all the required changes and new developments. In this paper, we link the contents of CEPS of a sample of FTSE-listed firms to the voluntary participation in the environmental benchmarking exercise and the various levels of environmental performance therein. The findings (...) suggest that in contrast to their non-participating counterparts, the strategic focus of the participating firms transcends from simply mitigating any potential damages that their operations might have on the environment to business process reengineering and building new implementation capabilities. However, not all of the participating firms achieved excellence in their environmental performance, the high performing firms outweighed their counterparts on their emphasis on technological competence and competitiveness, and interestingly, the average-performing firms would use the strategic emphasis on social responsibility to compensate for their mediocre technological competence. (shrink)

Structural injustice broadly refers to objectionable outcomes produced by generally accepted social structures for members of particular social groups. But theorists of structural injustice have said relatively little about why certain outcomes are objectionable, and many theorists suggestively connect structural injustice to a worry about oppression without explaining their precise normative concerns. I provide a normative analysis of structural injustice that addresses this gap and clarifies its connection to oppression. On this view, there are two kinds of structural injustice, each (...) grounded in a distinct moral concern. One is a freedom-based concern for how social structures harmfully constrain members of a social group, depriving them of the means to develop and exercise their capacities. The other is an equality-based concern for how social structures subordinate a social group to others in hierarchies of power, standing, and esteem. By disentangling these concerns, this account shows that our social structures contain multiple kinds of injustice that do not necessarily travel together; some social groups experience unfreedom without being subordinated to others, and indeed their unfreedom is intertwined with their dominant position over subordinated groups. Furthermore, against prevailing philosophical accounts, this analysis shows that there are good reasons to understand oppression primarily as an issue of inequality rather than an issue of unfreedom. (shrink)