Drawing upon rational choice and investor attention theories, we examine how accusations of corporate bribery and subsequent investigations shape market reactions. Using event study methodology to measure loss in firm value for public firms facing bribery investigations from 1978 to 2010, we found that total market penalties amounted to $60.61 billion. We ran moderated multiple regression analysis to examine further the degree to which the unique characteristics of bribery explain variations in market penalties. Companies committing bribery in less corrupt host (...) countries and with the involvement of compromised executives experienced greater market penalties than did other companies. After partitioning share value losses into components for regulatory penalties, class action settlements, and loss to reputation, we found that reputational penalties account for 81.8¢ of every dollar of share value loss. Omission of reputational penalties in rational choice calculus underestimates bribery costs by 4.5 times. The results suggest that firms should not underestimate the importance of market-imposed reputational penalties by merely considering regulator-imposed fines and sanctions. (shrink)

We examine how corporate bribery is impacted by cultural distance between multinational enterprises home and host countries, and organizational distance to core values between MNE entry modes and MNE headquarters. Tension between external and internal legitimacy helps to explain why cultural and organizational distances will affect MNE bribery. The empirical analysis used data from cross-border transactions by MNEs that were sanctioned by US regulatory officials between 1978 and 2011. We find statistical support for all hypotheses capturing main and moderating effects (...) and suggest that MNEs may be seriously risking their legitimacies from transactions in corruption-prone host countries. (shrink)

Rationale, aims and objectives To compare the pharmacotherapeutic approaches to diabetic hypertension of family physicians (FPs) and general practitioners (GPs). Methods A retrospective prescription-based study was conducted in 15 out of a total of 20 health centres, involving 115 primary care physicians – 77 FPs and 38 GPs, representing 74% of the primary care physicians of Bahrain. Prescriptions were collected during May and June 2000 to comprise a study population of 1266 diabetic-hypertensive patients. Results As monotherapy, angiotensin-converting enzyme (ACE) inhibitors (...) (37.9%) and β-blockers (38.3%) were the most commonly prescribed classes of antihypertensives by FPs and GPs, respectively. Calcium channel blockers (CCBs) were ranked third by both categories of physicians. For two-drug combinations, a β-blocker and an ACE inhibitor was the combination of choice for both physician categories. Patients managed by the FPs were more likely to receive a β-blocker–CCB combination (17.4 vs. 14.9%) or a diuretic–ACE inhibitor combination (16.7 vs. 11.4%) and less likely to receive a β-blocker–diuretic combination (11.8 vs. 16.7%) than those managed by the GPs. The proportion of patients receiving antihypertensive combinations was 40.6 and 38.5% for FPs and GPs, respectively. While the GPs prescribed CCB as a monotherapy to the elderly most often, the FPs choice was a β-blocker. Diuretics were less preferred by both FPs and GPs. β-Blocker–ACE inhibitor was again the most preferred combination of both FPs and GPs. FPs prescribed CCB–β-blocker combinations more often than GPs (P = 0.01), whereas CCB–ACE inhibitor combinations were less preferred (P = 0.09). A trend towards excessive use of short-acting nifedipine as monotherapy for elderly patients, both by FPs and by GPs, was noticed. Glibenclamide, alone or in combination with metformin, was the foremost antidiabetic drug prescribed by FPs and GPs. Middle-aged (45–64 years) patients seen by GPs were more likely to receive glibenclamide than those treated by FPs (P = 0.001) and less likely to receive gliclazide (P = 0.01). Combinations of a β-blocker with either glibenclamide or insulin were prescribed considerably more often by GPs.Conclusions Within the same practice setting, a substantial difference was observed between FPs and GPs in terms of preference for different classes of drugs in the management of diabetic hypertension. The compliance of both FPs and GPs was suboptimal; overall, the compliance of the FPs was closer to the recommended guidelines, however. Educational programmes should specifically address these inadequacies in order to improve the quality of health care. (shrink)

Artificial intelligence (AI)-based virtual influencers are now frequently used by brands in various categories to engage customers. However, little is known about who the followers of these AI-based virtual influencers are and more importantly, what drives the followers to use AI-based virtual influencers. The results from a survey support the notion that compensatory mechanisms and the need to belong play important roles in affecting usage intentions of AI-based virtual influencers. Specifically, the study finds that usage intentions are mediated and moderated (...) by compensatory mechanisms that arise from the perception of AI-based virtual influencers’ functional benefits and existential threats to human identity. Furthermore, the need for belonging moderates the effects of the following status (following versus non-following) on perceived personalization benefits of AI-based virtual influencers and behavioral intentions to use AI-based virtual influencers. This study provides important implications for academia delving into the social, cultural, and philosophical implications of AI-based virtual influencers for human societies as well as for brands that plan to use AI-based virtual influencers and gain a better understanding of their customers in AI-driven digital marketing. (shrink)

This article provides an Austrian overview of the inflation versus deflation debate which has captured the attention of the economics profession in the years following the US housing bust. Much of the Austrian analysis of this debate has focused on the massive expansion of the Federal Reserve’s balance sheet and attendant creation of new reserves. Several Austrian economists have predicted that the creation of new reserves will cause a massive increase in inflation. The money multiplier theory, on which these predictions (...) are based, is criticized and an overview of the Austrian business cycle theory is provided to explain why banks are reluctant to issue new credit. Finally, an analysis of the politics of deflation is provided and a class theory is presented to explain why a policy of controlled credit deflation is more likely than a policy that would result in mass inflation or hyperinflation. (shrink)

This work is a two-division study of twentieth century philosophies of history in Europe. Fields engaged in the study are transcendental philosophy, speculative metaphysics, theology, historiographical theory, and intellectual history. The main question concerns the historical finitude of History and its temporal horizon. The work explores the unsolved consequences of G.W.F. Hegel's Phenomenology of Spirit and Martin Heidegger's Being and Time in twentieth-century German and French philosophies of History.

This study examines how meritocracy as a collective social imaginary promoting social justice and fairness reproduces class and caste inequalities and fosters ethical violence. We interrogate discourse of merit in the narratives of the professional–managerial class-in-making at an Indian business school. Empirically, we draw on interviews, full-text responses to a qualitative questionnaire, and a student’s poem. We describe how business school students articulate merit as a neoliberal ethic, emphasizing prudential, enterprising attitudes, and responsibility. However, this positive, aspirational façade of merit (...) masks practices of ethical violence, wherein individuals invoke an ethical principle as grounds for moral condemnation and linguistic injuries. These practices of ethical violence desubjectify disadvantaged students and result in silence as a form of inequality. We contribute to organizational research on inequalities by foregrounding ethical violence and desubjectification. We detail the possibilities of discursive agency in contesting and interrupting ethical violence. (shrink)

This article responds to Terry Eagleton's claim that Spivak's latest book, A Critique of Postcolonial Reason, works against the intent of postcolonial criticism. Reading the work as a search for a just representational strategy, we explore the implications of Spivak's engagement with philosophy - Kant, Hegel, and Marx. As a disciplinary machine, philosophy produces Western subjects who are engendered by simultaneously including and excluding the other. Working through this production of the double location of the 'other' we suggest that systematic (...) thought is inhabited by an absence that is present within, a disturbing otherness that ultimately questions authority and stability, and opens up the question of politics and representation. Drawing Spivak into the representational problematic opened up by Lyotard, we suggest that a responsible postcolonial intervention can be performed in the difficult exergue between representability and unrepresentability. In this account, representation is open to invention, to finding new idioms for articulating otherness. (shrink)

In the Appendix to the Treatise of Human Nature, Hume famously recants his position on personal identity. There he confesses: “upon a strict review of the section concurring personal identity I find myself involv’d in such a labyrinth that... I neither know how to correct my former opinions, nor how to render them consistent.” By his own admission, then, something has gone wrong in Hume’s account of personal identity, something that, at least to his eyes, did not go wrong in (...) his accounts of body and necessary connection. For those accounts were not grossly inconsistent or patently absurd. The case is different, however, with personal identity. There his philosophical enterprise suffers shipwreck, and it is important to understand why. Unfortunately, however, Hume confesses that he finds his former opinions false as well as inconsistent, but neglects to specify how or why he came to this conclusion. This paper is an attempt to address just that question. (shrink)

As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to (...) all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. (shrink)

The Ganadbharvad is a philosophical work in which there are profound discussions of eleven salient doctrines. In each of the discussions, one vital Tattva is taken up; and Lord Mahavir discusses it in great detail and clears the doubt of each Ganadhar with the result that each Ganadhar is fully convinced of the truth of the Lord`s argument and becomes his disciple. This book has been written so that people may read it and understand the meaning of the tattvas relating (...) to the soul, the karmas, the five elements, next birth, bondage, deliverance etc. and so that they may realise the true phenomenon of this Universe, may cultivate the trust and may make endeavours to attain the liberations from samsar. (shrink)

This essay deals with the manner in which Salman Rushdie’s works engage with the heterogeneous logics of ethics and aesthetics. Drawing upon the work of Jacques Rancière it is argued that Rushdie neutralizes the two by introducing what Rancière calls a dissensus in the ethical-aesthetic hierarchy. The dissensus works on a principle of ‘excess’ so that within the domain of aesthetics the ethical is pushed to its limits. The order of desire (aesthetics) and the order of knowledge (ethics) are no (...) longer seen as hierarchical and mutually exclusive categories. By examining two versions of an unpublished novel by Rushdie (‘Madame Rama’) it is suggested that Bollywood cinema functions as a mode in which the two orders come together. In this early and mercifully unpublished novel, one finds the beginnings of Rushdie’s belief that works of art are sites of ideological and ethical contestations. (shrink)

By examining the systematic integration of theology, ethics, and teleology in Aristotle’s Nicomachean Ethics, I address four key interpretational aporiai: the apparently illogicality of the opening lines, the apparent contradiction between practical virtue and contemplation being the highest good, the “dominant” v. “inclusivist” views of eudaimonia, and the immanence v. transcendence of God. I show how proper attention to the link between Aristotle’s conception of the Good as “that at which all things aim” and God as the prime unmoved mover, (...) as well as an appreciation of the overall “aristocratic” context of Aristotelian philosophy, provides a new way of dealing with these aporiai that renders them less perplexing and problematic, while avoiding un-Aristotelian, anachronistic readings. (shrink)

Most of us know of God only as "Our Father in Heaven". However, there is the other view, which declares that "I and my Father are one." That is a very bold view, which only the daring dare to embrace. Proclaimed by fearless thinkers in all ages, this professed Godhood is no one person's exclusive domain, as some would have you believe, but the common property of one and all. Whatever be your station in life, truth remains that you are (...) God. Everything else that you hold yourself to be is pure ignorance. This book is the bold wake-up call to make you realize who you are. Like a distant thunder, we hear a voice rolling down from the past "Never forget the glory of human nature. We are the Greatest God, that ever was, or ever will be. Christs and Buddhas are but waves, on the boundless ocean which I am"; but its sound is getting dimmer; its echoes lost in the din and clutter of fanaticism and materialism. This book is the clarion call that resounds the bugle of that age-old theme once again and with a vengeance. A vengeance that stems from rationality, reasons, and the added weight of discoveries in modern sciences; discoveries, which are all found to resonate with that grand ancient truth. Unlike anything that you may have read, this book questions your most fundamental concepts. Be prepared to abandon all preconceived notions that you may hold about the Self and the Universe. This iconoclastic book shatters all delusions, and will truly revolutionize the way your perceive yourself and the world. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

This first article is part of a two-article series labeled Parts I and II. In Part I, we will attempt a close reading of Division Two of Heidegger’s greatest work, Being and Time (1927). We will execute a granular analysis of a few lines and phrases in section 65 in Chapter III, section 69 in Chapter IV, and sections 72 and 74 in Chapter V; those sections cover ‘primordial ecstatic, finite, unified, authentic temporality’ (Heidegger 1962, 380) and the ‘equiprimordiality of (...) the unity of the ecstases’ (Heidegger 1962, 378), ‘the whitherings and horizontal schemas,’ (Heidegger 1962, 416), and the ontological distinction of movement/Bewegtheit and the Western metaphysical tradition on spatialized motion/Bewegung (Heidegger 1962, 427) respectively. Attempting to show the connectedness of these problems in a manner different from Being and Time, itself, requires a bracketing of how we renew our engagement with Plato, Aristotle, and Hegel even after Heidegger’s attempted ‘destruction’ (Heidegger 1962, 41) of the ontological and metaphysical traditions of the West. We want to set up the possibility of reengaging Heidegger on a cryptic moment in the 1962 English translators’ footnote on the ‘swoon’ and ‘clairvoyance’ (Heidegger 1962, 436) that immediately precedes Heidegger’s great articulation of the ‘moment of vision for its time’ and the possibility of an ‘authentic understanding of fate, which is historicality’ (Heidegger 1962, 437). In Part I, we will resume the possibility of an abstract metaphysical undertaking about a four-dimensional temporality that Heidegger could not and did not articulate in Being and Time. This first article constitutes Part I, which then sets up Part II to appear in a second article. In the second article, we will attempt a direct appropriation of Hegel’s The Science of Logic (1813-1816), particularly on his enigmatic introduction of the term ‘quadruplicity’ (Hegel 2010, 746), which comes at the very end of his greatest and most complex work. (shrink)

This paper begins with several opening passages from the most esoteric writings in Hinduism’s vast, ancient religious-philosophical heritage, namely the Upanishads. The aim is to reveal certain essential connections between the primordial relation between self and sacrifice while exploring uncanny paradoxes of eternity and time, immortals and mortals and their secret linkages. The work is entirely philosophical in its intent and does not aspire to defend a faith-perspective. The horizon for this exposition follows the spirit of Ambedkar’s critique of Brahmanic (...) superiority inherent in this entire system of religious thought: we must expose what lies in the heart of modern Hinduism to reveal its inner-contradictory entanglements, which are not exactly innocuous. A phenomenological-deconstructive inspiration motivates our own critical theoretical-philosophical conceptualizations beyond Ambedkar’s basic attestation to liberate India from Hinduism. The enterprise derives from a speculative appropriation and extension of the depths of (CC.) ‘Religion,’ the penultimate chapter of Hegel’s indomitable Phenomenology of Spirit (1807). The aim of the paper is to advance new philosophical theses in an unrelenting metaphysical critique of Hinduism– beyond Ambedkar’s writings–but also in a manner that is irreducible to the Western philosophical cosmos within which the nineteenth-century Hegel inhabited. The paper argues that the internal contradictions and aporias of mortality, immortality, self, bodyhood, time, and eternity in the Hindu Upanishads can be contrasted with Hegel’s speculative Western-Christological propositions to expose a greater metaphysical complexity that escapes Eastern and Western religious and philosophical traditions alike. Therefore, the paper falls within the scope of comparative philosophies of religion. (shrink)

This paper will attempt a Hegelian reading of Derrida’s Beast and the Sovereign Vol 1 lectures to unpack certain apories and paradoxes in Ambedkar’s brief 1932 statement on modern India’s founding figure, Gandhi. In that small text Ambedkar is critical of Gandhi’s seemingly saintly attempt at fasting himself to death. Ambedkar diagnoses that Gandhi’s act of self-sacrifice conceals a type of subtle coercion of certain political decisions during India’s independent movement from British colonialism. In order to unpack philosophical assumptions in (...) Ambedkar’s statement, this paper examines Derrida’s startlingly original insights into animality, law, and sovereignty in confronting two of the Western tradition’s giants in political philosophy, namely Hobbes and Schmitt. My intuition is that Derridean deconstruction can be expanded further by deploying certain Hegelian resources. My ultimate aim is to show how Western notions of man, soul, God, the sovereign, and the state begin to dissolve when examining the Hindu metaphysical cosmology of the caste system. My thesis and concluding reflections argue that only by destroying that cosmological system of politico-metaphysical inequality can a true democratic notion of the sovereign state emerge in the Indian context. (shrink)

The category “music” as used in this area of science is inconsistent and unstable, and its logical relationship to the word “musicality” – used by scientists to denote the human capacity for music – is circular. Therefore, rather than pursue the question, “Why did music evolve?” let us ask more inclusively, “What experiences in humankind's deep past might have felt like music?”.

This paper will pose the question of the future minoritization of the white, gentile, Christian European and EuroAmerican identity, which has dominated world history from colonization through the post-Cold War historical present. The question is not how this is coming to an end in the near future as empirical fact and in what manner, but an attempt to imagine another future, another identity than what has been proscribed in the past. In order to move into this alterity, we will engage (...) in a critical reading of Derrida’s essay “Abraham, The Other,” in the volume titled emJudeities: Questions for Jacques Derrida./em By examining the philosophical complexity of Derrida’s quasi-autobiographical reflection on his Jewish identity, we can prepare the conditions for how the future gentile white European identity could look when not grounded in its self-edifying monotheism of a white, Christiandominated political and cultural state. The relation between the future diversification of European identity is not just a matter of postcolonial immigration and multiculturalism. It has to do with the ontological problem of how to understand the origin and telos of gentile white European identity in its Christian heritage and metaphysics (from the ancient Greeks to Hegel, Nietzsche, and Heidegger) when simple notions of origin and end are erased. This brings in the philosophical problem of historical time, movement, and epochal shifts between today’s Europe and another Europe, today’s future and what is other to that. Derrida’s text provides a guide into what is other to monotheism, unicity, oneness, and—by extension, we will argue—gentile whiteness, Christianness too, which is not simply the opposite of polytheism and today’s racial diversity, i.e., non-white and non-western Christian minorities in Europe, the United States, Canada, and the “west” in general. Having said that, this does have obvious implications regarding justice and equality as European and “western” societies in general diversify. Linking the most archaic, or the farthest in distance beyond the mythic origin of Abraham and therefore of Jewish biblical-historical identity, raises the prospects of “another” Abraham. This Other is not rooted in historical memory. This paper argues that Derrida’s reflections will help us understand an alternative future whose metaphysics is yet to be written, one that is not simply a repetition of the contents of the history of (gentile) religion and philosophy in Europe and its linear, successive, chronological historical time-frame, i.e., the Gregorian calendar./p. (shrink)

Rajesh Sampath ABSTRACT: This paper will attempt a Hegelian reading of Derrida’s Beast and the Sovereign Vol 1 lectures to unpack certain apories and paradoxes in Ambedkar’s brief 1932 statement on modern India’s founding figure, Gandhi. In that small text Ambedkar is critical of Gandhi’s seemingly saintly attempt at fasting himself to death. Ambedkar diagnoses...

Rajesh Sampath ABSTRACT: This paper attempts a careful reading of chapter I of Division Two, particularly section 53, on death in Heidegger’s Being and Time. Our aim is to deconstruct some of Heidegger’s assumptions while imagining the margins of his text that could warrant a comparison and contrast with the biblical theological material of ….

Rajesh Sampath ABSTRACT: This paper begins with several opening passages from the most esoteric writings in Hinduism’s vast, ancient religious-philosophical heritage, namely the Upanishads. The aim is to reveal certain essential connections between the primordial relation between self and sacrifice while exploring uncanny paradoxes of eternity and time, immortals and mortals and their secret linkages. ….

In the 1958 lecture, “Hegel and the Greeks,” how does Heidegger intimate a complex sense of historical temporalization when he suggests that the ‘whole of philosophy in its history’ is contained in the title: “Hegel and the Greeks?” Our hypothesis may appear contrarian to contemporary assumptions: a complex notion of origin as paradoxically ‘futural’— particularly in its metaphysical breadth in say the Phenomenology of Spirit and the Science of Logic—is also at work in Heidegger’s thought. This is particularly acute when (...) Heidegger examines the origin of philosophy in ancient Greek thought as a space that opens a future horizon of Being to dawn—that is, some calling that comes from the unforeseeable future to transcend what Heidegger sees as the end, finality, and ‘collapse’ ofphilosophy after Hegel. (shrink)

This journal's well-intentioned consideration of the arts has turned out to be quite the Pandora's box. As soon as we broach the subject of aesthetics, we are already in the realm of ideology; as soon as we impose the frame of scientific inquiry upon any subject, we invoke another kind of ideology. The previous issues in this series have depicted the unfolding of an ideological clash of cultures between sciences and the humanities, enough to make C.P. Snow blush. For the (...) time being, this is an unavoidable condition; yet the more we remain aware of it, the further we may push our insights. (shrink)

The COVID-19 pandemic has resulted in more than 524 million cases and 6 million deaths worldwide. Various drug interventions targeting multiple stages of COVID-19 pathogenesis can significantly reduce infection-related mortality. The current within-host mathematical modeling study addresses the optimal drug regimen and efficacy of combination therapies in the treatment of COVID-19. The drugs/interventions considered include Arbidol, Remdesivir, Interferon and Lopinavir/ritonavir. It is concluded that these drugs, when administered singly or in combination, reduce the number of infected cells and viral load. (...) Four scenarios dealing with the administration of a single drug, two drugs, three drugs and all four are discussed. In all these scenarios, the optimal drug regimen is proposed based on two methods. In the first method, these medical interventions are modeled as control interventions and a corresponding objective function and optimal control problem are formulated. In this framework, the optimal drug regimen is derived. Later, using the comparative effectiveness method, the optimal drug regimen is derived based on the basic reproduction number and viral load. The average number of infected cells and viral load decreased the most when all four drugs were used together. On the other hand, the average number of susceptible cells decreased the most when Arbidol was administered alone. The basic reproduction number and viral load decreased the most when all four interventions were used together, confirming the previously obtained finding of the optimal control problem. The results of this study can help physicians make decisions about the treatment of the life-threatening COVID-19 infection. (shrink)

Rajesh Sampath ABSTRACT: This paper will articulate the conditions of thinking about the transition of Division II in Heidegger’s Being and Time in order to imagine the architecture of the missing Division III, which never appeared in the published Part I of Being and Time. The paper explores questions of temporality, historical temporality, and...

Rajesh Sampath ABSTRACT: This paper examines Ambedkar’s critical view of certain distortions, contradictions, and instabilities in democratic norms, constitutional validity, and citizens’ rights in India’s secular, constitutional, legal, pluralistic democracy. Through a strident deconstruction utilizing Hegelian resources, the paper exposes the contortions and contradictions underpinning Hindu metaphysics in some of its most abstract texts, namely...

The authors explore the relation between the way different family firms are named, and the shareholder value impact of these firms’ new product introductions. Using an event study of 1,294 product introduction announcements of 107 publicly listed U.S. family firms, the authors find that the presence of the founding family’s name as part of a family firm’s name acts as a valuable firm resource, increasing the abnormal stock returns surrounding the firm’s new product introductions. Superior returns to family-named firms’ new (...) product introductions are partially mediated by these firms’ history of ethical product-related behavior: family-named firms, particularly those with corporate branding, and those wherein a founding family member holds the CEO or chairman position, are more likely to exhibit a history of avoiding such product-related controversies as product safety issues, and deceptive advertising. The authors highlight the managerial and theoretical contributions of this research. (shrink)

This paper attempts a careful reading of chapter I of Division Two, particularly section 53, on death in Heidegger’s Being and Time (1927). Our aim is to deconstruct some of Heidegger’s assumptions while imagining the margins of his text that could warrant a comparison and contrast with the biblical theological material of the New Testament. In parallel by reading the Synoptic Gospel of Mark on Jesus’s agony in the garden prior to his arrest, trial, death, and resurrection, we can initiate (...) a series of comparisons and contrasts. For Heidegger, there is no conception or idea beyond death, and yet death itself as a possibility, even as the greatest possibility to be, is not like any other point in time that a human being can experience, grasp, remember, or anticipate while they are alive. It is not the witnessing of the medically certified death of another person or animal. Out of this paradox, we will argue for a greater philosophical degree of complexity that Jesus the human being experiences when it comes to the possibility of death and the impossibility to surmount it. In the same token we cannot exclude the theological doctrine of the single hypostatic substance (as two natures) of the historically finite person Jesus as human flesh and divine transcendence. So philosophically speaking, his death is unique even though its event as physical expiration on the Cross is like any other human being. However, the physical death of the human called Jesus does not answer the question of the meaning of death in the split-natured unified hypostatic substance of Christ, the Second Person of the Triune Christian God, which includes the First Person of the Father and the Third Person of the Holy Spirit. By tracing a series of complicated philosophical relations, we hope to contribute to the fields of philosophical theology, albeit a heterodox one, and the philosophy of religion while attending to the inherent secular limits that Heidegger’s philosophy requires in so far as he imagines his project as ‘ontological,’ and not ‘theological’ or ‘historical.’ We conclude with certain philosophical speculations to what is other to both Heidegger’s ontology and mainstream Christian theology. (shrink)

This work is a two-division study of twentieth century philosophies of history in Europe. Fields engaged in the study are transcendental philosophy, speculative metaphysics, theology, historiographical theory, and intellectual history. The main question concerns the historical finitude of History and its temporal horizon. The work explores the unsolved consequences of G.W.F. Hegel's Phenomenology of Spirit and Martin Heidegger's Being and Time in twentieth-century German and French philosophies of History.

The aim of this paper is to explore the roles of religion and culture in how firm-stakeholder relationships evolve and are managed. It uses an ‘embeddedness’ framework (Granovetter, 1983; Uzzi, 1997, 2003) as its theoretical frame of reference to study how and why culture and religion can influence the varying types of ties that constitute firmstakeholder relationships.

This essay will attempt a line-by-line reading of Lacan’s famous “The Mirror Image as Formative I Function as Revealed in Psychoanalytic Experience” (1949) published in the collected volume of essays, Ecrits (1966). The article attempts to show that Lacan’s essay opens a space of primordiality, whereby we can revisit Heidegger’s critique of subjectivity and the Cogito, terms that originate with Descartes and evolves to Kant’s Critiques of dogmatic metaphysics, particularly in Heidegger’s Being and Time. These are steps Heidegger takes to (...) set up his attempted critique of Hegel, who in turn tries to surpass the history of philosophy rooted in modern subjectivity, particularly in his Phenomenology of Spirit (1807). However, missing in Lacan’s essay and what remains unarticulated in Heidegger’s Being and Time is the following: relation between time, movement, and the space of primordiality where all notions of factical existence dissolve. Being born in time, developing in time, being in or at time, and being-towards-death, as Heidegger struggles to deconstruct – by way of his unique appropriation of phenomenology in Being and Time – can be questioned. Indeed, what Heidegger fails to develop, and he admits it explicitly, is the other side of his ‘one-sided’ treatment in the investigation: he only analyzed death as a possibility of Dasein’s greatest possibility to ‘be-Whole’ authentically (1962, 277) and completely neglected ‘being-towards-birth’ as the ‘other end’ of Dasein’s movement (1962, 425). We will argue that one is never born as a biological fact of existence, a social construction assigned at physical birth, like a gender or sex, or any religious notions of a created being from God the Creator, or any notions of rebirth, reincarnation, or resurrection, namely from religions in the West, like Roman Catholic Christianity, and the East, like Hinduism. Rather, ‘being-towards-birth’ in relation to the linear time of flowing now-points (past as no longer now, present as now, future as yet to be now), or ‘being-within-time,’ (Heidegger 1962, 457) is temporalized other than a dateable origin in spatialized time or history. (shrink)

This article will offer a close reading of sections 74 and 75 of “Chapter V: Temporality and Historicality” of Division Two of Heidegger’s Being and Time (1927). Our goal is to expand on a speculative metaphysical reconstruction of Chapter 17 of the Gospel of John, when Jesus is finished speaking to the disciples and is addressing the Father alone. This is right before his Passion, namely the arrest, trial, crucifixion, and ultimate Resurrection. The work is not situated in either abstract (...) systematic or biblical theology, which seeks to defend faith, particularly using modern continental philosophical resources, such as the early Heidegger’s fundamental ontology. Then again, it is not a philosophy of religion either, in the sense that it is not concerned with investigating the nature or essence of religion. Rather, it is trying to move within Being and Time to construct anew its ‘missing Division Three’ by creating new terms and distinctions beyond what is offered in the first Two Divisions. Our hypothesis is this: the supersession of Being and Time requires an imaginative metaphysical expansion of hidden secrets buried in the Gospel regarding a strange double temporalization in the discourse of Jesus to his Father. These two temporal planes are phenomenologically irreducible to either the linear sequence of events of his life as narrated in the four Gospels; or the history of theological attempts, particularly twentieth-century theological giants (Barth, Tillich, Rahner, Moltmann, Pannenberg), to think about the time-eternity-history relation with regard to the Kairos (through the Incarnation of the Son) at the fulfilled time and the Parousia, namely the Second Coming at the eschatological end of time. The article concludes with certain criteria regarding judgements on the undecidability of theism vs. atheism when attempting to go beyond Heidegger’s Being and Time. The ontological consequences, and therefore meaning of such an undertaking at a step beyond Being and Time, remain indiscernible for specific reasons. (shrink)

This paper will articulate the conditions of thinking about the transition of Division II in Heidegger’s Being and Time in order to imagine the architecture of the missing Division III, which never appeared in the published Part I of Being and Time (1927). The paper explores questions of temporality, historical temporality, and Heidegger’s confrontation with Hegel at the end of Being and Time while enlisting the resources of his very late lecture of 1962 – “On Time and Being” – to (...) lay down the conditions of possibility to reconstruct the missing Division III. The paper argues that this feat has yet to be adequately accomplished given 90 years that have elapsed since the publication of Being and Time. (shrink)

Rajesh Sampath ABSTRACT: This paper excavates certain impulses that are buried in Pierre Klossowski’s 1968 edition of his original 1947 work, Sade My Neighbor. We argue that the self-suffocating nature of our historical present reveals the problem of an epochal threshold: in which twenty-first century democracy itself is threatened with death and violence in delusional ….