Gregor Moder’s Hegel and Spinoza: Substance and Negativity is a lively entry into current debates concerning Hegel, Spinoza, and their relation. Hegel and Spinoza are two of the most influential philosophers of the modern era, and the traditions of thought they inaugurated have been in continuous dialogue and conflict ever since Hegel first criticized Spinoza. Notably, eighteenth- and nineteenth-century German Idealists aimed to overcome the determinism of Spinoza’s system by securing a place for the freedom of the subject within it, (...) and twentieth-century French materialists such as Althusser and Deleuze rallied behind Spinoza as the ultimate champion of anti-Hegelian materialism. This conflict, or mutual rejection, lives on today in recent discussions about materialism. Contemporary thinkers either make a Hegelian case for the productiveness of concepts of the negative, nothingness, and death, or in a way that is inspired by Spinoza they abolish the concepts of the subject and negation and argue for pure affirmation and the vitalistic production of differences. Hegel and Spinoza traces the historical roots of these alternatives and shows how contemporary discussions between Heideggerians and Althusserians, Lacanians and Deleuzians are a variation of the disagreement between Hegel and Spinoza. Throughout, Moder persuasively demonstrates that the best way to read Hegel and Spinoza is not in opposition or contrast but together: as Hegel and Spinoza. (shrink)

Through an original and extraordinarily fruitful reading of the Hegelian conception of negativity, Catherine Malabou developed the concept of plasticity which she keeps working on as one of her cardinal concepts even to this day. Engaging in the problematic of unity in Hegel, the paper takes on the task of trying to answer the question whether plasticity is one or are there several plasticities. The author argues that one must be careful not to reduce the inherent multiple of plasticity to (...) a single plasticity which becomes plasticity par excellence: the plasticity of plastic explosion, of an abrupt and absolute break, to be distinguished from a creative or productive plasticity of habit. Malabou claimed that Hegel was - contrary to what Deleuz read in him - a philosopher of conceptual multitude as a multitude which cannot be reduced to only one image, the image of unity. If this is true, then the concept of plasticity itself with which she grasped the essence of Hegel?s dialectics, should be understood at least as a?unity in conflict?, if not as an inorganic, inhomogeneous, composed unity - and perhaps even as a unity of the pack. nema. (shrink)

Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the (...) cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of women’s subordination has been severely challenged by liberal feminists, and rightly so for the sake of women’s survival and flourishing. This article utilizes the Social Trinity to provide a Christian feminist critique of patriarchal atonement models and theology towards the feminist goal of liberating women from male-perpetrated violence. Ultimately a reframing of God will be presented that includes women as full persons and calls them to resist the suffering of domestic abuse and to reclaim their full personhood as the imago Dei. (shrink)

Під час проведення Круглого столу була розгорнута широка дискусія щодо можливостей досягнення миру в Україні, хоча питання ставилося і більш глобально: чи реально відвернути війну, тобто зняти її з порядку денного для людства взагалі. Були проаналізовані концепції західноєвропейських філософів, які підтримували Кантівську тезу щодо можливості «вічного миру». Заторкувалась тема розвитку технологічної цивілізації, яка начебто сприяє поширенню агресії і агресивної поведінки. Обговорювалось питання: чи можлива трансформація агресії, чи є способи каналізувати її в більш прийнятні форми, або через самовдосконалення людини. Пропонувалось звернутися (...) до практик співіснування, притаманні первісним спільнотам. Наголошувалося на нагальності завдання, яке полягає в тому, щоб знайти належні відповіді на виклики, які ставить перед людством війна в Україні. Або в більш ширшому плані: що має здійснити людство, щоб припинити ті війни, які вже розпочалися, або зробити для тих, хто їх розпочинає, дуже дороговартісною авантюрою. (shrink)

This paper examines "moderate modal skepticism", a form of skepticism about metaphysical modality defended by Peter van Inwagen in order to blunt the force of certain modal arguments in the philosophy of religion. Van Inwagen’s argument for moderate modal skepticism assumes Yablo's (1993) influential world-based epistemology of possibility. We raise two problems for this epistemology of possibility, which undermine van Inwagen's argument. We then consider how one might motivate moderate modal skepticism by relying on a different epistemology of possibility, which (...) does not face these problems: Williamson’s (2007: ch. 5) counterfactual-based epistemology. Two ways of motivating moderate modal skepticism within that framework are found unpromising. Nevertheless, we also find a way of vindicating an epistemological thesis that, while weaker than moderate modal skepticism, is strong enough to support the methodological moral van Inwagen wishes to draw. (shrink)

Moderate scientism is the view that empirical science can help answer questions in nonscientific disciplines. In this paper, we evaluate moderate scientism in philosophy. We review several ways that science has contributed to research in epistemology, action theory, ethics, philosophy of language, and philosophy of mind. We also review several ways that science has contributed to our understanding of how philosophers make judgments and decisions. Based on this research, we conclude that the case for moderate philosophical scientism is strong: scientific (...) practice has promoted significant progress in philosophy and its further development should be welcomed and encouraged. (shrink)

The article focused on the study of religious moderation based on values of moderation in three Islamic boarding schools (Pesantren) in Southeast Sulawesi, namely Pesantren al-Muhajirin Darussalam Konawe, Pesantren Ummu Sabri Kendari, and Pesantren Darul Mukhlisin Kendari. Therefore, a qualitative approach was used with a case study design -the techniques of collecting data used in interviews, participatory observations, field notes, and documentation. Data analysis in this article was done using interactive data analysis by Miles, Huberman, and Saldana. This (...) study found that the construction of religious moderation in the pesantren emerged from the basis of religious textual-scriptural combined with the performance of rationality (reason). This combination emerges to a dialogical pattern of harmony between the text and the context to color the behavior and social actions of the community. Precisely this attitude of religious moderation can prevent residents of Islamic boarding schools from behaving radically both in attitude and thought, so the outputs of pesantren can accept all forms of differences in religion and respect the beliefs believed by others in the community. This attitude of religious moderation in the pesantren also emerges in religious behavior that is tolerant and respectful of differences in society. (shrink)

The present paper discusses different approaches to metaphysics and defends a specific, non-deflationary approach that nevertheless qualifies as scientifically-grounded and, consequently, as acceptable from the naturalistic viewpoint. By critically assessing some recent work on science and metaphysics, we argue that such a sophisticated form of naturalism, which preserves the autonomy of metaphysics as an a priori enterprise yet pays due attention to the indications coming from our best science, is not only workable but recommended.

Coincidence comes in two varieties – permanent and temporary. Moderate monism is the position that permanent coincidence, but not temporary coincidence, entails identity. Extreme monism is the position that even temporary coincidence entails identity. Pluralists are opponents of monism tout court. The intuitively obvious, commonsensical position is moderate monism. It is therefore important to see if it can be sustained.

Dimensions of the ethical work climate, as conceptualized by Victor and Cullen (1988), are potentially important influences on individual ethical decision-making in the organizational context. The present study examined the direct and indirect effects of individuals' perceptions of work climate on their ethical judgments and behavioral intentions regarding an ethical dilemma. A national sample of marketers was surveyed in a scenario-based research study. The results indicated that, although perceived climate dimensions did not have a direct effect on behavioral intentions, there (...) were significant moderating effects. Climates perceived as emphasizing social responsibility and rules/codes moderated the individual ethical judgment-behavioral intentions relationship such that individuals were less likely to say that they would engage in a questionable selling practice even when they themselves did not believe the practice to be unethical. Respondents were somewhat more likely to form intentions consistent with their judgment that the questionable practice was morally acceptable when the ethical climate was characterized by an emphasis on team/friendship. (shrink)

This paper sets out a moderate version of metaphysical structural realism that stands in contrast to both the epistemic structural realism of Worrall and the—radical—ontic structural realism of French and Ladyman. According to moderate structural realism, objects and relations (structure) are on the same ontological footing, with the objects being characterized only by the relations in which they stand. We show how this position fares well as regards philosophical arguments, avoiding the objections against the other two versions of structural realism. (...) In particular, we set out how this position can be applied to space-time, providing for a convincing understanding of space-time points in the standard tensor formulation of general relativity as well as in the fibre bundle formulation. (shrink)

We examine the moderating role of the situational and organizational contexts in determining unethical managerial behavior, applying the case-survey methodology. On the basis of a holistic, multiple-antecedent perspective, we hypothesize that two key constructs, moral intensity and situational strength, help explain contextual moderating effects on relationships between managers’ individual characteristics and unethical behavior. Based on a quantitative analysis of 52 case studies describing occurrences of real-life unethical conduct, we find empirical support for the hypothesized contextual moderating effects of moral intensity (...) and situational strength. By examining these complex contextual moderators, we aim to contribute to organizational ethics research as we shed light on the critical role that context may play in influencing unethical managerial behavior. (shrink)

The purpose of this study is to analyse the teachings of religious moderation contained in the Wawacan Babad Walangsungsang script. This research employs a qualitative method with philology as the main analysis of the data, namely manuscript inventory, script description, script transfer, and language translation. The script shows the story of Prince Walangsungsang’s journey in search of spirituality, specifically Islam. Interestingly, he learned his spirituality through many non-Muslim teachers until he finally met Sheik Datuk Kahfi in Bukit Amparan Jati. (...) The result of this study shows that upon his spiritual journey while gaining knowledge he experienced magical scenery. The conclusion is the willingness of prince Walangsungsang to learn knowledge and ajimat from Budhaprawa teachers, the openness and support of Budhaprawa teachers about the Prophet’s shari’a and the explanation of Sheikh Datuk Kahfi (Muslim) for the religious search conducted by Prince Walangsungsang shows the beauty of speech that is rich with nuances of religious moderation. Contribution: This research is important as a basic reference for religious moderation, which is rooted in the local wisdom of the Sundanese culture and tradition and can be adopted to spread those in our interaction with other religions. (shrink)

This paper outlines and defends a moderate intuitionism. The point of departure is the intuitionism of W. D. Ross (1930) in The Right and the Good, conceived as ethically pluralist and epistemologically rationalist. The paper articulates a conception of self-evidence – including mediate as well as immediate kinds – appropriate to a moderate intuitionism, explores some of the resources and varieties of that position, and considers some problems and prospects for a rationalist version of intuitionism. The final section addresses the (...) issue of how best to conceive the nature and grounds of prima facie duty, the problem of whether intuitionism can adequately deal with conflicts of prima facie duties, and the question of how satisfactorily a moderate intuitionism can account for the epistemic status of moral judgments of overall duty and their connection with rational action. (shrink)

With the increase in market competition and dynamic work environment, work overload seems to have become a common issue suffered by almost every employee. Overload usually results in not only poor health conditions but also mental circumstances. These problems then become a threat to the organizations in the form of poor performance and lack of ability to reach standards. Workplace spirituality is one way to deal with stressful overload conditions. This research deals with the study of moderating affects of workplace (...) spirituality on job overload and employee’s satisfaction relationship. Having large piles of work in given targeted time results in employees becoming stressed out from their work as well as their organization. The motive of their job becomes to achieve targets and diminish the creativity within the employees. Workplace spirituality basic dimensions mentioned in this research help one achieve these targets and help employees cope with the symptoms caused by work overload. The research includes three variables, workplace spirituality, job overload, and job satisfaction. The samples of 76 respondents were asked to fill the questionnaire on all the three variables. The final results show interestingly different results then, as conceptualized according to theory. Workplace spirituality also showed to have quite an impact on job satisfaction. (shrink)

Strict moderate invariantism is the ho-hum, ‘obvious’ view about knowledge attributions. It says knowledge attributions are often true and that only traditional epistemic factors like belief, truth, and justification make them true. As commonsensical as strict moderate invariantism is, it is equally natural to withdraw a knowledge attribution when error possibilities are made salient. If strict moderate invariantism is true, these knowledge-denials are often false because the subject does in fact know the proposition. I argue that strict moderate invariantism needs (...) an explanation of this phenomenon, but it does not have one. That is significant, for if strict moderate invariantism does not square with ordinary intuition, then it cannot rely on ordinary intuition for support. Section 1 introduces the concept of epistemic relevance blindness, which says ordinary subjects are generally insensitive to whether or not error possibilities are relevant to knowledge attributions. Section 2 focuses on Patrick Rysiew’s influential strict moderate invariantist pragmatic explanation of knowledge-denials and argues that such pragmatic explanations of knowledge-denials depend on attributors being epistemic relevance blind. Section 3 targets psychological explanations of epistemic relevance blindness offered separately by Jennifer Nagel and Mikkel Gerken. I argue that strict moderate invariantists lack a plausible explanation of epistemic relevance blindness. (shrink)

Applying the rules and systems of mathematics and logic to instance ontology, this work argues for the validity and problem-solving capacities of instance ontology, and associates it with a version of the realist position which is named by the author as moderate realism.

This chapter contains section titled: A Dilemma for Moderate Constructivism Is the Dilemma Flawed? Intentional Objects Salience Creation as Property Change Can One Escape the Dilemma by Rejecting Bivalence? Indeterminacy and Imputation Historical Constructivism Oeuvres Conclusion Notes.

AI seems like the perfect response to the growing challenges of content moderation on social media platforms: the immense scale of the data, the relentlessness of the violations, and the need for human judgments without wanting humans to have to make them. The push toward automated content moderation is often justified as a necessary response to the scale: the enormity of social media platforms like Facebook and YouTube stands as the reason why AI approaches are desirable, even inevitable. (...) But even if we could effectively automate content moderation, it is not clear that we should. (shrink)

This study examines a proposed model whereby ethical leadership positively influences the level of meaning followers experience in their work, which in turn positively impacts followers’ levels of work engagement and organizational identification, as well as reduces their levels of workplace envy. We further hypothesized that cognitive reappraisal strategies for emotional regulation would moderate the ethical leadership–meaningful work relationship. The model was tested in a stratified random field sample of 440 employees and their direct supervisors in the aviation industry in (...) Turkey. Results based on data collected at two points in time showed that ethical leadership has a significant and positive direct effect on engagement and organizational identification, as well as indirect effects on those two outcomes through meaningfulness. Finally, results show that ethical leadership has a significant negative direct effect on workplace envy. Further, results showed that cognitive reappraisal emotion regulation strategy positively moderates, i.e., strengthens, the relationship between ethical leadership and meaningful work. (shrink)

Moderate Pragmatic Invariantism has been criticized in the literature for postulating implicatures that are not straightforwardly cancellable. Defenders of MPI have responded that the data are not as clear-cut as one might wish. This paper grants the defenders of MPI, for the sake of argument, that the implicatures in question are cancellable and then turns this admission against them. In particular, the paper offers Bank Case variants in which the conversational implicatures postulated by MPI are contextually suspended – and thus (...) cancelled. Since our intuitions do not vary between the original Bank Case and these novel types of cases, the explanation offered by MPI must be mistaken. Our varying truth-value intuitions in the Bank Cases cannot be accounted for by means of conversational implicatures. (shrink)

This paper reports the results of a survey with public accountants in Barbados on their intention to report a superior’s unethical behaviour. Specifically, it investigates to what extent perceived organisational support in audit organisations would moderate Barbadian public accountants’ intentions to blow the whistle internally and externally. Results indicate that internal whistle-blowing intentions are significantly influenced by all five individual antecedents, and the influence of the antecedents is intensified when the level of POS is high. However, further results indicate that (...) external whistle-blowing intentions are significantly influenced by only three individual-level antecedents viz. attitudes, perceived behavioural control and personal cost of reporting, and their influence is intensified when the level of POS is low. The results suggest that POS is an important mechanism for controlling behaviour. (shrink)

Robert Wallace (1697–1771) was a leading minister of the Church of Scotland, but he remains a largely overlooked figure in the literature. Nevertheless, his participation in philosophical and theological debates offers a glimpse of the complex positions of the Scottish clergy – and of Scottish moderation on its own terms. Wallace’s moderation was evident, for example, in his opposition both to radical deism and orthodox dogmatism. Yet what makes Wallace’s case particularly interesting is that he described himself as (...) a ‘moderate freethinker’ in a letter to David Hume, while distinguishing elsewhere the ‘moderate’ and ‘sober’ freethinkers from the dangerously sceptical ones. Exploring his consistent statements on this issue in various writings throughout his career, this article investigates the self-identified moderation of Wallace – in opposition, for example, to his rival freethinker William Dudgeon – and thus the clergy’s attempt to use this category in the shaping of their vision of the Scottish Enlightenment. (shrink)

This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance (...) in Platonic-Aristotelian ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Quran's virtue ethics. After outlining a basis for its virtue ethics, the Quranic view of wasatiyya or moderation is discussed briefly. (shrink)

The subject matter of this thesis is analytic ontology. Chapters II and III deal with two versions of trope theory, or moderate nominalism; these are defined as ontologies which recognise properties and relations but no (real) universals. The key notion of both theories, trope, is characterised as an abstract particular. What the abstractness amounts to differs between the two. Yet another difference is that simplicity is an essential trait of a trope according to one theory, but not according to the (...) other. Though exact similarity is said to play an important role in both theories, as it turns out, this does not seem to be the case. The ontology dealt with in chapter IV is a mixture of moderate nominalism concerning qualities and realism concerning relations. In it, quality instances (moments) and universal relations are the ultimate constituents of the universe. While relations and moments are considered to be constituents of states of affairs, which are characterised as objects of higher orders, complexes that are objects of the first order are made up of moments on their own. Among these complexes one finds the ordinary objects. Paradoxically, although relations are necessary for the existence of complex first order objects, relations are not thought to be among the contents of these objects. The main subject of chapter V is a particular version of moderate realism; it is an ontology which is realistic in its recognition of universals and moderate in its recognition of instances of these universals. Instances combine to form complex networks. A theoretically motivated claim is that although each instance has a predicational aspect as well as a universal one, it is simple in the sense of lacking internal predicative structure; though, this claim can be called into question. Keywords: analytic ontology, moderate nominalism, moderate realism, particular, universal, abstract, concrete, abstract particular, abstract universal, concrete particular, concrete universal, trope, moment, complex unity, collection, instance, unit attribute, intensional aspect, predicational aspect, continuous composite, articulated composite. (shrink)

I introduce and defend a view about knowledge that I call Moderate Skeptical Invariantism. According to this view, a subject knows p only if she is practically certain that p, where practical certainty is defined as the confidence a rational subject would have to have for her to believe that p and act on p no matter the stakes. I do not provide a definitive case for this view, but I argue that it has several explanatory advantages over alternative views (...) and I show how it can avoid two pressing problems commonly addressed to similar approaches. (shrink)

In modal logic, propositions are evaluated relative to possible worlds. A proposition may be true relative to a world w, and false relative to another world w'. Relativism is the view that the relativization idea extends beyond possible worlds and modalities. Thus, in tense logic, propositions are evaluated relative to times. A proposition (e.g. the proposition that Socrates is sitting) may be true relative to a time t, and false relative to another time t'. In this paper I discuss, and (...) attempt to rebut, two classical objections to Relativism. The first objection, due to Frege, is the objection from incompleteness. I distinguish two possible relativist responses to that objection, one of which corresponds to the view I actually defend : Moderate Relativism. The second objection is due to Mark Richard, who argued that the objects of belief cannot be relativistic. I show that that objection can be met within the Moderate Relativist framework. In the last section, I deal with special forms of disagreement that have loomed large in recent discussions of Relativism. (shrink)

Extremism about Demands is the view that morality is significantly more demanding than prevailing common-sense morality acknowledges. This view is not widely held, despite the powerful advocacy on its behalf by philosophers such as Peter Singer, Shelly Kagan, Peter Unger, and G.A. Cohen. Most philosophers have remained attracted to some version of Moderation about Demands, which holds that the behavior of typical well-off people is permissible, including the ways that such people tend to employ their economic and other resources. (...) It is difficult to resist the conclusion that proponents of Extremism have not taken sufficiently seriously the central convictions that motivate the Moderate view. -/- This dissertation offers an improved defense of Extremism about Demands. At its center is an argument that appeals dialectically to requirements of justice that Moderates themselves already implicitly accept. Specifically, I claim that any plausible set of Moderate moral principles will, when applied to a world like ours, yield demands on typical well-off people that far exceed the demands of common-sense morality. -/- My argument has two cruxes. The first is the idea that our concern for justice is at least partially grounded in a concern for individuals’ interests, broadly construed. The other is a principle that I call Injustice entails Obligations, which says that we are collectively subject to requirements of justice that, if fully complied with, would ensure the transition from current injustice to a just state of affairs. Any view that is compatible with both the interest-based view of (part of) our concern for justice and Injustice entails Obligations will, I argue, require sacrifices from typical well-off people that substantially exceed what prevailing common-sense morality requires of them. -/- Moderates typically emphasize the idea that each person has an important interest in pursuing the projects, plans, relationships, and commitments that are most important to her. But they also believe that acceptable Moderate principles will properly balance this idea with the idea that from a properly impartial perspective everyone, and everyone's interests, are equally morally important. Because Moderates accept the latter idea, they are already committed to thinking that in a just world, everyone would have a sufficient minimum share of society’s resources. I argue that even if we limit our focus to distributive justice in a single society such as the United States, and even if we assume that distributive justice requires only a sufficient minimum, the extent to which the status quo must be transformed in order for justice to be achieved is still too great to be compatible with Moderate demands on typical well-off people. -/- There are a number of ways to try to argue that Moderate principles and Injustice entails Obligations are compatible with Moderation about Demands. For instance, it might be argued that all or nearly all of the demands to sacrifice in order to promote justice can be assigned to the super-rich, rather than to typical well-off people. Or it might be argued that the sacrifices of a single well-off person cannot be required because they amount to a mere “drop in the bucket” relative to what needs to be done in order to fully achieve justice. I show that such arguments fail. -/- The argument that I consider in greatest detail derives from John Rawls’s view that the principles of justice apply to the institutions of the “basic structure of society,” and do not apply directly to the conduct of individuals. If this “Institutionalism” is right, then it cannot be the case that individuals are obligated to promote justice directly in the way that I suggest they are. Furthermore, it might seem that a view that assigns all of the burdens of promoting justice to the basic structure satisfies the imperative to transition from injustice to justice, since if the relevant institutions were to begin doing everything that the Rawlsian view says they ought to be doing, the requirements of justice would be met. I argue, however, that there is no understanding of Institutionalism on which it is itself consistent with the following desiderata: Moderate principles, and the associated interest-based view of (part of) the ground of our concern for justice; Injustice entails Obligations; and Moderate demands. So, Institutionalism cannot make Moderate principles and Injustice entails Obligations compatible with Moderate demands. -/- Moderate principles and Injustice entails Obligations, then, remain incompatible with Moderation about Demands. Since there are compelling reasons to accept both Moderate principles and In justice entails Obligations, I conclude that we must reject Moderation about Demands. The obligations that justice places on typical well-off people are substantially more extensive than is acknowledged by prevailing common-sense morality. (shrink)

The present paper argues that there are at least two equally plausible yet mutually incompatible answers to the question of what is of non-instrumental epistemic value. The hypothesis invoked to explain how this can be so—moderate epistemic expressivism—holds that (a) claims about epistemic value express nothing but commitments to particular goals of inquiry, and (b) there are at least two viable conceptions of those goals. It is shown that such expressivism survives recent arguments against a more radical form of epistemic (...) expressivism, as well as two further arguments, framed in terms of the two most promising attempts to ground claims about epistemic value in something other than commitments to particular conceptions of inquiry. While this does not establish that moderate epistemic expressivism is true, its ability to explain a significant but puzzling axiological datum, as well as withstand strong counterarguments, makes clear that it is a theory to be reckoned with. (shrink)

The principle of moderation can be regarded as an ethical principle of virtue or as a principle of government. On the basis of the former, moderation has a personal, ethical sense—not to go towards extremes. The latter model is more generalized and impersonal: moderation as the limitation of power by power. Both conceptions actually meet, though with the latter model more salient, in the work of Montesquieu. This article outlines Montesquieu’s view of moderation emphasizing the extent (...) to which this view cannot be understood apart from his concept of despotism. It shows that Montesquieu’s understanding of moderation entails the balancing and interaction of different powers in a State. As such, his view is more “dynamic” and relational than “substantive.” By exploring the interaction between the models of moderation as virtue and moderation as government in Montesquieu’s work, I then develop the notion of “ruling fear” in considering the continuing relevance of Montesquieu’s perspective for current understandings of moderation and political power. (shrink)

Interest in ethical aspects associated to product acquisition and consumption is a growing trend among consumers. In this context, the concept of “product with ethical attributes” has arisen to refer to products with explicit social and environmental characteristics. However, one of the factors that most hinders the purchasing of these products is certainly price. Given the difficulty of reducing price, the question that arises is the extent to which other product attributes can attenuate the negative impact of price on perceived (...) value. We assume that the special benefits associated to this type of products are, at a different level, attenuators of the relationship between price and perceived value. Focusing on Fair Trade organic coffee, hypotheses are tested regarding survey data from 407 customers. They were interviewed in an actual purchasing scenario. The models are tested using conventional Structural Equation Models and the Latent Moderated Structural Equation method. The results obtained shed some light on a highly generalised belief that the marketing of these products can only be improved by reducing their price. However, although a price reduction could be desirable, albeit complicated in this product category, its effects could be reduced by acting on other variables such as the ethical aspects, quality and healthiness of this product category. (shrink)

The concept of empathy in history education involves students in the attempt to think within the context of historical agents’ particular predicaments. Tracing the concept’s philosophical heritage to R. G. Collingwood’s philosophy of history and ‘re-enactment doctrine’, this article argues that our efforts in history classrooms to understand historical agents by their own standards are constrained by a tension that arises out of the need to disconnect ourselves from a present that provides the very means for understanding the past. Though (...) rather than serving to undermine the concept, it is proposed that the moderate hermeneutics of H.-G. Gadamer, through a positive conception of prejudice, tradition and temporal distance, transforms the factors typically seen as inhibitors to empathy’s operation into those that potentially enable it. The article aspires to shed new light on what is at play when history students engage in the intellectually demanding task of empathizing in history. (shrink)

This research explains the comparison of regulations on mosque loudspeakers between Indonesia and Muslim countries in the world. Guidelines for the use of mosque loudspeakers in Indonesia are regulated in the Instruction of the Director-General of Islamic Community Guidance at the Ministry of Religious Affairs Number 101 of 1978 concerning Guidance on the Use of Loudspeakers in Mosques and Musala and the Circular Letter of the Minister of Religion Number 5 of 2022 concerning Guidelines for the Use of Loudspeakers in (...) Mosques and Musala. Primary data of this study includes the 1978 Instructions and the 2022 Circular Letters. Secondary data is obtained from relevant literature sources and regulations on the use of mosque loudspeakers in several Muslim countries in the world, namely Saudi Arabia, Turkey, Syria, Bahrain, United Arab Emirates, Egypt, and Malaysia. This research finds the concept of moderation of regulations on mosque loudspeakers in Indonesia. The findings of this research can be used as a guide model for drafting the contents of mosque loudspeaker regulations in several Muslim countries around the world by relying on three moderate aspects regarding the rules of time (public morals), volume (public health), and sound quality of mosque loudspeakers (public convenience). (shrink)

Although radical forms of relativism are perhaps beyond the epistemological pale, I argue here that a more moderate form may be plausible, and articulate the conditions under which moderate epistemic relativism could well serve our epistemic goals. In particular, as a result of our limitations as human cognizers, we find ourselves needing to investigate the dappled and difficult world by means of competing communities of highly specialized researchers. We would do well, I argue, to admit of the existence of unresolvable (...) disputes between such communities, but only so long as there is a sufficient amount of fruitful exchange between them as well. I close with some speculation about when it is or is not legitimate to make an “appeal to discipline”: responding to another’s argument by saying something like, “we should do it this way, because we are philosophers (/linguists/psychologists/…), and that’s just what we do”. (shrink)

Dimensions of the ethical work climate, as conceptualized by Victor and Cullen (1988), are potentially important influences on individual ethical decision-making in the organizational context. The present study examined the direct and indirect effects of individuals' perceptions of work climate on their ethical judgments and behavioral intentions regarding an ethical dilemma. A national sample of marketers was surveyed in a scenario-based research study. The results indicated that, although perceived climate dimensions did not have a direct effect on behavioral intentions, there (...) were significant moderating effects. Climates perceived as emphasizing social responsibility and rules/codes moderated the individual ethical judgment-behavioral intentions relationship such that individuals were less likely to say that they would engage in a questionable selling practice even when they themselves did not believe the practice to be unethical. Respondents were somewhat more likely to form intentions consistent with their judgment that the questionable practice was morally acceptable when the ethical climate was characterized by an emphasis on team/friendship. (shrink)

Thucydidean politicians recognize the difficulty posed by the uncertainties of the future in times of war, yet they differ sharply in their conclusions about how best to respond. Thucydides’ analysis of the rhetoric of wartime decision-making focuses upon the deterioration of political culture under a major national crisis, as well as the role of effective leadership in countering this tendency. The dilemma of Thucydidean politics is how to ensure a deliberative process that will not be taken captive by the pressures (...) and emotions of war, and the demagogic leaders who seek to exploit such pressures and emotions for their own ends. By studying the failures and successes of the past (as documented and analyzed in his History), decision-makers in the future can better understand the political dynamics of wartime decision-making and the corrosive forces that crises too often produce. Thucydides’ narrative analyzes the political, social, and moral psychological dynamics that produce aggression, violence, and the desire for domination and revenge. On his view, these are not inevitable products of human nature, merely dispositions that normative institutions are designed to check. Rather he portrays human nature as running amok when such checks are weakened. What can restrain ‘human nature’ are the norms and institutions that promote communal as opposed to factional or individual interests. (shrink)

Typical presentism asserts that whatever exists is present. Moderate presentism more modestly claims that all events are present and thus acknowledges past and future times understood in a substantivalist sense, and past objects understood, following Williamson, as “ex-concrete.” It is argued that moderate presentism retains the most valuable features of typical presentism, while having considerable advantages in dealing with its most prominent difficulties.

This study aims to investigate the concept of religious moderation in the form of values contained in Islamic religious education textbooks at the junior high school level and to analyse how these values are implemented in Bandung, West Java schools. This article employs qualitative data collection techniques, including a literature review, observation, and interviews. The study finds that the content of moderation values, such as non-violence, egalitarianism and fairness, and tolerance, aligns with the Indonesian government’s religious moderation (...) pillars. The study also reveals that the implementation of moderation values has been carried out, especially by Islamic religious education teachers, resulting in a safe and respectful school environment for Muslim and non-Muslim students alike. The implementation of non-violence values aims to prevent students from being exposed to extremist Islamic groups. Meanwhile, egalitarianism and fairness values emphasise the equality of every human being and place every religious community in a middle position between two opposite poles. Lastly, tolerance values emphasise the importance of religious freedom and the principle of national commitment, requiring every person and religious community to maintain their national commitment without feeling that their group has the highest rank. Furthermore, the study discovered that the implementation of moderation values based on textbooks had been carried out, particularly in two schools in Bandung City that involved the collaborative participation of students and teachers. Contribution: This finding contributes to the study of religious moderation in the general school at the primary education level. Until now, the study of religious moderation has mostly focused on the discourse of social movements and the atmosphere of Islamic education, namely Islamic boarding schools. (shrink)