L'objet de cet article est de déterminer et d'analyser l'image de la Vierge Marie dans la piété russe. Dans cette culture marquée par l'Empire Byzantin et la religion chrétienne orthodoxe, la figure de la Vierge Marie n'a pas, comme dans l'occident catholique, été supplantée par des idéalisations comme Béatrix pour Dante ou l'amour courtois pour le Moyen-Age, de sorte que son image a continué de jouer un rôle prépondérant dans la piété populaire russe.

The word “encyclopedia” comes to us from the Greek or, more precisely, is the deformed transcription, through Latin, of a erase in which we recognize a word composed of two elements, enkyklios and paideia, found in Quintilian in the ancient editions of De institutione oratoria (I, 10, 1). The expression itself, enkyklios paideia, appears only later, in the Hellenistic Age, under Roman domination, beginning with Dionysius of Halicarnassus (around the first century B.C.), but the concept goes back to the Eleatics, (...) especially to Hippias of Elis who, if we can believe the account in Plato's Dialogues, taught this total knowledge, later known with the term enkyklopaideia. (shrink)

Drawing on MacIntyre's encyclopaedia-genealogy-tradition typology of the humanities, the author describes Averintsev's project as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which are evident not only in 'post-atheistic' societies but more widely, and comments on Averintev's treatment of these.

Drawing on MacIntyre’s encyclopaedia–genealogy–tradition typology of the humanities, the author describes Averintsev’s project as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which are evident not only in ‘post-atheistic’ societies but more widely, and comments on Averintev’s treatment of these.

The author represents Averintsev’s thought as a response to, and commentary on, Russia’s Silver Age, and describes his particular method of seeing and understanding. The article considers his response to the cultural context in which he worked, focusing mainly on Averintsev’s language, style and syntax, and linking it with his ideal of equilibrium. Finally, the article moves on to Averintsev’s criticism of thinking in polarities.

The author represents Averintsev's thought as a response to, and commentary on, Russia's Silver Age, and describes his particular method of seeing and understanding. The article considers his response to the cultural context in which he worked, focusing mainly on Averintsev's language, style and syntax, and linking it with his ideal of equilibrium. Finally, the article moves on to Averintsev's criticism of thinking in polarities.

The problem of personality in philosophy has been significant since the emergence of Christianity. In Soviet Russia, this problem has been actualized since the 2nd half of the twentieth century, since the Thaw, when the books of Russian religious philosophers became known. We were the original heirs of Christian ontology and ethics, which assumed that a personal appeal to God on You (Tu) testified to a change of places in the interior of being itself, which becomes intimate, close, because the (...) infinite God, being in a person, makes him the same infinite person. The Latin term "persona" is translated as "mask" (personality). V.V. Vinogradov in the "History of Words" says that the word "personality", associated with Latin and Greek meanings (persona, prosopon), was not used massively in the Old Russian language until the XVII century, and in the XVII and XVIII centuries it began to denote only the official position of a person. It is impossible to associate this meaning of the face with what was in antiquity and the Middle Ages. This is a homonym. Reflecting on Greek literature, S. S. Averintsev wrote that the term "creativity" is poorly applicable to the Greek philosophers: "poyesis" is a matter understood as an invention. The Greeks invented an objectified type of communication-through-literature, i.e. dialogue, consciously separated from life communication. Dialogue as an invention revealed the fundamental undialogical nature of Greek literature, and Socrates is the ideal of a radically undialogical person who cannot be internally hurt by the word of the interlocutor. Therefore, for Averintsev, a personality is a mind free from a "dialogical situation", it is a mask, an individual understood as an eidos. It is the mask — "immobile-clear, fully revealed and appeared" — that is the semantic limit of a continuously emerging face. By opening the "mask", the Greeks emphasized the importance of individuality. V. S. Bybler, criticizing Averintsev, argues that dialogue is not a construction, it is an internal dispute of the philosopher taking place in his own soul. He is in the thought itself, pushing its definitions to the limit and reaching the border of other possible definitions, concepts, understandings. According to Bybler, the thought itself is dialogical, communicating with itself within itself and forming a gap between itself and the other "I". At the same time, Bibler defines his philosophy as the philosophy of an eternally borderline culture. Dialogue is a tense collaboration between an author who worked in a past culture and a reader who lives in a modern culture. Personality for the Bibler is the ultimate embodiment of the individual — the reverse course of Averintsev. M. Ya. Gefter and V. V. Bibikhin worked out this problem 20 years later. Gefter, based on the unmotivated appearance of homo sapiens and the unexplained appearance of speech, emphasized that speech destroyed the limit of understanding between people. This is also connected with his reliance on the concept of the World of Worlds and the definition of personality, which, in his opinion, is not a higher form built over the individual, but a later phenomenon that entered into a dispute with individuation. Personality is a choice, a form of overcoming oneself with access to others, a case. Bibikhin, not agreeing with the theoretical positions of Averintsev and Bybler, turns out to be closer to Gefter. It does not proceed from the development of the individual or personality, having changed the aspect of reasoning. He posed the problem of the wholeness of a human (homo) who initially deals not with knowledge, but with being and non-being. Before knowledge there is affirmation and negation, which sound in speaking silence before any speech and push a person to act. A human (homo), i.e. not an individual or a person, begins with an act; he is, first of all, such an act. The difference between Bibikhin's approach, which is closely related to the ideas of hesychasm, from Averintsev and Bybler lies in his understanding of philosophy as timeless. For him, everything known is the World, not even modernity. Personal properties (prosopon) are possessed only by God, who is "personal" and "hypostatic", because He expresses energy. This problem of the action of the energetic Word is the most important witness of the world given through man and recognized through language. Language poses the problem of understanding, assuming an initial misunderstanding between people. (shrink)

The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal, first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’ between its multiple (...) and extreme polarities and, in this context, highlights Sergej Averintsev’s plea for an orientation towards Aristotelianism. (shrink)

Many books explain what is known about the universe. This book investigates what cannot be known. Rather than exploring the amazing facts that science, mathematics, and reason have revealed to us, this work studies what science, mathematics, and reason tell us cannot be revealed. In The Outer Limits of Reason, Noson Yanofsky considers what cannot be predicted, described, or known, and what will never be understood. He discusses the limitations of computers, physics, logic, and our own thought processes. Yanofsky describes (...) simple tasks that would take computers trillions of centuries to complete and other problems that computers can never solve; perfectly formed English sentences that make no sense; different levels of infinity; the bizarre world of the quantum; the relevance of relativity theory; the causes of chaos theory; math problems that cannot be solved by normal means; and statements that are true but cannot be proven. He explains the limitations of our intuitions about the world -- our ideas about space, time, and motion, and the complex relationship between the knower and the known. Moving from the concrete to the abstract, from problems of everyday language to straightforward philosophical questions to the formalities of physics and mathematics, Yanofsky demonstrates a myriad of unsolvable problems and paradoxes. Exploring the various limitations of our knowledge, he shows that many of these limitations have a similar pattern and that by investigating these patterns, we can better understand the structure and limitations of reason itself. Yanofsky even attempts to look beyond the borders of reason to see what, if anything, is out there. (shrink)

The article examines the peculiarities of the attitude to Greek philosophy in Western Europe and Byzantium in the context of the historical development of the polarity of mentalities and cultures of Ancient Greece and Ancient Rome. On the one hand, the philosophical teachings of Plato/Plotinus and on the other – Aristotle. It is shown that these polarities in their transformed versions manifested themselves in the division of medieval Europe into the Christian East (Greek-speaking and «Greek-minded» Byzantium) as the direct heir (...) of Greek culture, and into the Christian West, as the direct heir of Latin culture. The adoption of Christianity both in the East and the West through «filters» of different mentalities and cultures along with other historical factors, led to the division of Christianity into Orthodoxy (the «Greek» Church) and Catholicism (the «Latin» Church). It is argued that Latin patristics organically grew in the West into the dominance of scholasticism, which was not the case in the Christian East, where the full formation of scholasticism was blocked and it remained in its infancy in a state of protoscholasticism. It is asserted that the Roman Catholic West of the scholastic era (9-14th centuries), based on both Platonism and Aristotelianism, inherits Epistemic-Aristotelian type of philosophizing as a paradigmatic for its theology and philosophy, whereas the Orthodox East, despite all its oscillations, maintains dominant in antiquity, Platonic line of philosophizing as a paradigmatic for its spiritual culture. Through Aristotle, as the "father" and «First-Philosopher» of scolasticism, Christian Aristotelianism has intensively grown and incorporated itself in the culture of Western Europeans and their mentality. The transformation of Aristotelianism into the «inner form of Western civilization" happened (S. Averintsev). (shrink)

The report is devoted to elaboratation creative philosophical models for optimization multi-cultural dialogue into “post modern” global society. The main idea of the article is to describe the basic philosophical models (rooting in ancient philosophy, as the most seriously and fundamental theoretical positions for solution the problem of many-pole's world), connecting them with the main points of modern philosophers (F. Fucuyama, A. Toffler, S. Hantington, S. Averintsev, A. Panarin, Y. Lotman, S. Filatov, A. Malashenco, E. Volkhova etc). The dialogue of (...) cultures is the “other side” of the process of globalization. The question about possible strategies of intercultural interaction, its opportunities and limits, as well as potential grounds for mutual understanding is ultimately vital todayfor contemporary philosophy of culture. Its solution determines perspective of consolidation of sodium as well as selection of definite position in the dialogue itself – whether it will be an isolationism leading to the “end of history” as to the returning to cyclic model of life of human community; or there will be retained an orientation for mutual displacement of value priorities (war of ideologies) as competitive adaptive programs. In any case the globalizing world in the order of self-organization in the next decades will stop at the selection of any definite strategy. (shrink)

Machine generated contents note: 1. -- War on war, by Lewis Thomas -- 2. -- Silent genocide, by Abdus Salam -- 3. -- Error: a stage of knowledge, by Paulo Freire -- 4. -- Doing without a revolution?, by Tahar Ben Jelloun -- 5. -- Stop torture, by Manfred Nowak -- 6. -- Truth, force and law, by Rabindranath Tagore -- 7. -- Violence is an insult to the human being, by Federico Mayor -- 8. -- Totalitarianism banishes politics, by (...) Vaclav Havel -- 9. -- No one will stop us. , by Desmond Tutu -- 10. -- Colonialism and the youth bomb, by Joseph Ki-Zerbo -- 11. -- The shedding of blood -- 12. -- Letter from Nagasaki, by Takashi Nagai -- 13. -- Down with exclusion!, by Herbert de Souza -- 14. -- The nower to sav 'no'. bv loan Martin-Brown -- 15. -- Inquiry into a taboo, by Ouassila Si Saber -- 16. -- The illusions of rationalism, by Ernesto Sabato -- 17. -- The 'poisonous weed', by Ba Jin -- 18. -- Humanity, an ongoing creation, by Ali Ahmad Said Esber (Adonis) -- 19. -- Image, writing and the vandal, by Alberto Moravia -- 20. -- The charms of calumny, by Andres Bello -- 21. -- On the threshold of eternity, by the Abbe Pierre -- 22. -- The control of force, by Karl Jaspers -- 23. -- The nature of force, by Simone Weil -- 24. -- The debt of justice, by Martin Luther King -- 25. -- Democracy and barbarism, by Sergei S. Averintsev -- 26. -- If all the animals should disappear, by Richard Fitter -- 27. -- Irony and compassion, by Octavio Paz -- 28. -- Against all hatred, by Aime Cesaire -- 29. -- Creating differences, by Daniel J. Boorstin -- 30. -- I dislike the word 'tolerance', by Mahatma Gandhi. (shrink)

The academic community in the West tends to be suspicious of Russian philosophy, often relegating it to another category, such as “ideology” or “social thought.” But what is philosophy? There is no simple universal definition, and many thinkers consider it impossible to formulate one. The most credible attempt is nominalistic: philosophy is the practice in which Plato and Aristotle were involved. As Alfred North Whitehead wrote, “The safest general characterization of the European philosophical tradition is that it consists of a (...) series of footnotes to Plato.”If so, then Russian thought needs to be understood as an important part of the Western philosophical heritage, given that it offers perhaps the most elaborate set of footnotes to Plato's most mature and comprehensive dialogues: the Republic and the Laws. The status of ideas in Russian philosophy mirrors Plato's vision of them as ontological and political entities, “laws,” or ideal principles—as distinct from mere epistemic units or tools of cognition. The Platonic tendency to integrate and implement religious, philosophical, and political teachings culminated in twentieth-century Russia. In the Soviet state, perhaps more than anywhere else in history, philosophy became a supreme legal and political institution, acquiring the power of a suprapersonal, universal reason. Hence thought itself, in the moment of its triumph, became a prisoner in the social structures that Soviet ideocracy erected on a philosophical foundation. In discussing Russian philosophy, we inevitably consider the practical application of Platonic conceptions by the Soviet ideocracy to a state in which philosophy was called upon to rule.According to Sergei Averintsev, the emphasis on Platonism in the Russian intellectual tradition is nothing to be proud of; it should rather be lamented and repented. Despite the obvious Platonic preferences of Russian thinkers (from Ivan Kireyevsky to Aleksei Losev), Averintsev asks whether even now we might be able to reorient the tradition toward Aristotle instead—toward a more secular, tolerant, and analytic philosophy of human nature. “If Plato is the first utopian,” Averintsev writes, “Aristotle is the first thinker to look the spirit of utopia right in the eye and overcome it.... Aristotle's technique of thought is more neutral toward religion than is Plato's ecstasy.” Characteristically, the name index to the Palgrave Handbook of Russian Thought contains almost twice as many mentions of Plato as of Aristotle.Each national tradition has its own “strange attractor,” as they say now in complexity theory. English empiricism, French rationalism, German Idealism, American pragmatism... However stereotypical these generalizations are, they help to clarify the nations’ distinctive contributions to philosophy. Where does Russia stand in this row? I think that Caryl Emerson is correct to pinpoint, among the most distinctive features of the Russian intellectual tradition, the striving for “wholeness” (tselostnost’). Many Russian thinkers seem to evade definitive and particular “isms,” preferring to find ways of complementing (and thus diluting) those that are on offer. Faced with the claims for rationalism, for example, the Russian response tends to be that true rationality is or should be coupled with fullness of feeling. The characteristic Russian “ism” is at best “holism,” at worst “totalitarianism,” and is usually directed against Western thought. Kireyevsky declares: There [in the West] is a bifurcation [razdvoenie] of the spirit, a bifurcation of thoughts, a bifurcation of the sciences, a bifurcation of the state, a bifurcation of estates, a bifurcation of society, a bifurcation of family rights and duties, a bifurcation of morality and the heart.... In Russia, on the contrary, there is a predominant tendency toward the wholeness of the inner and the outer, of public and moral being.Vladimir Solovyov held that the goal of all knowledge was to comprehend “total unity” and to overcome all kinds of unilateralism, which he referred to as “abstract elements” (otvlechennye nachala). These one-sided elements included Realism, rationalism, empiricism, and positivism, all of which had been advanced by Western philosophical movements.Reading the Handbook, I was struck by how steadily, from one thinker to another, the concept of “unity” is reiterated in various synonyms and contexts: “all-unity,” “wholeness,” “totality,” “integrity,” “edinstvo,” “tsel'nost,’” “tselostnost,” “sobornost,” and so forth. Russian thinkers endeavor not to create something original and special but to unify everything that has already been done and known. Consider opponents, like the Slavophiles and Westernizers; take Petr Chaadaev and Vissarion Belinsky, Kireyevsky and Alexander Herzen, Dostoevsky and Solovyov—all are united by this “super-idea,” proclaiming its embodiment to be the all-embracing vocation of the Russian people. At the same time, they sharply reject all “private principles” and “trashy certainty” (Belinsky's driannaia opredelennost’)—anything that restricts and divides individuals or nations. All these forms of privacy and particularity must be overcome on the way to a universal whole that is even greater in scale than Western Catholicism. According to this logic of totality, we would be better off left with nothing than to be content with the particular and the limited. The first original Russian thinker, Chaadaev (1794–1856), makes the salto mortale of declaring Russia a country that has given nothing to the world, then proclaiming that Russia's destiny is to rise above the rest of the world and resolve all its contradictions. From nothing to everything: such are the philosophical foundations for the totalitarian aspiration of Russian thought, which eventually expressed itself in the revolutionary movements and communist experiments of the twentieth century.As is well known, Russian literature is considered in the West a far more powerful and original expression of philosophical ideas than Russian philosophy as such. Characteristically, then, almost half of the Handbook, its entire second part, is devoted to the dialogue of Russian philosophy with literature and art. As M. N. Forster remarks in the Handbook's concluding essay: “It is natural to wonder why this striking asymmetry between relatively modest achievements in pure philosophy and spectacularly high achievements in literature came about.” To the literary focus of Russian philosophy, we can add a political focus. At least a third of part one of the Handbook is devoted to Russian political and revolutionary philosophy, to Lenin and other Marxists, to Ivan Ilyin, and so on. In this context, both literature and politics assumed philosophical dimensions, often overshadowing philosophy itself.Bertrand Russell lamented that the system of philosophical categories in the West featured mostly nouns (being, consciousness, idea, matter, substance, and so forth), omitting adjectives, verbs, prefixes, and other parts of speech. This criticism should be applied to the category philosophy itself. Why the noun philosophy rather than the adjective philosophical, which can be applied to many areas of activity and creativity, including literature and politics?In Russian intellectual history, the philosophical, rather than philosophy, is the predominant category. The state, ideology, economics, politics and geopolitics, literature, art, warfare, space exploration—all these spheres in Russia and the USSR have been and remain abundantly philosophical, subordinated to certain philosophical tasks, though philosophy as such has never been as developed and sophisticated as in the West. As a discipline, Western philosophy “outsourced” itself to Russian disciples, leaving it to Dostoevsky and Tolstoy, Lenin and Trotsky, to test in literary and political practices a host of Western philosophical ideas, from those of Plato, Rousseau, and Hegel to those of Feuerbach, Marx, and Nietzsche.Likewise, the verb to philosophize is used in ways unusual and awkward in the West. “It is characteristic of the Russian people to philosophize [filosofstvovat'],” as Nikolai Berdyaev observed: “An illiterate Russian peasant likes to pose questions of a philosophical nature—about the meaning of life, about God, about eternal life, about evil and untruth, about how to realize the Kingdom of God.” The philosophical and philosophizing, as attributes and actions of the state and society, overpowered philosophy as a noun—as an academic discipline, if you will. Russian philosophy has had a very modest impact on the West, but the impact of the philosophical has been immense. Nineteenth-century Russian literature influenced Western culture with its philosophical interrogations and existential dilemmas, just as, in the twentieth century, the USSR influenced the West with the philosophical ideas (Marxism, materialism, dialectics, collectivism, socialism, communism) that determined Soviet ideology, politics, and economics.In the USSR of the 1920 and 1930s, for instance, philosophy as an independent academic subject was in a subdued position, as a servant of party ideology. But, meanwhile, the sphere of the philosophical spread to such distant domains as theater (Stanislavsky), physiology (Pavlov), and agriculture (Michurin), with all such activities glorified and sponsored by the state as “philosophically correct”—as faithful to “materialism” and “Realism.” Paradoxically, in the quintessentially philosophical state that was the USSR, the state of philosophy, with the repression of all independent thought and thinkers, was miserable. The fateful and often disastrous originality of Russian philosophy consisted precisely in its dissemination to other areas, in an act of kenosis or self-transcendence that can be viewed both as an aggressive philosophical appropriation of politics, economics, ideology, and literature—and as philosophy's sacrificial devotion to the world beyond its professional boundaries.So there are three features that make Russian thought relevant and dangerous: its Platonic utopian aspiration; its spirit of totality; and its tendency to transcend the boundaries of academic philosophy and to philosophize society, politics, and life in general. Russian philosophy has not been as good at explaining the world as at changing it, sometimes ethically and poetically, sometimes violently and aggressively. Teachers and students of Russian culture should be deeply motivated to draw more attention to the philosophical in Russia and to raise its status in the Western academy. In my view, we would do better service to Russian philosophy if we are frank enough to qualify it as dangerous, sometimes very toxic and addictive, fraught with totalistic tendencies. This philosophy is the voice of the “underground,” both in the Dostoevskian and Leninist senses.At the same time, however, the antidotes concocted in the Russian metaphysical laboratory are of enormous value: the Russian versions of personalism, existentialism, secular and religious liberalism, neorationalism, culturology, conceptualism, and postmodernism. These movements, which counteract totalization, need to be studied precisely because they were cooked up and tested under the same extreme conditions in which the most dangerous intellectual poisons have been produced. (shrink)

In 'Een handvol filosofen' staan de filosofen centraal die sinds de oprichting van de Vrije Universiteit in 1880 aan deze instelling verbonden zijn geweest. Het gaat hierbij niet alleen om de inhoud van hun werk, maar ook om de personen zelf. Er waren filosofiedocenten die zich met de universiteit identificeerden en zich volledig konden ontplooien. Er waren er echter ook voor wie dit niet gold, die geïsoleerd of in gewetensnood raakten. Veel filosofiestudenten waren actief betrokken bij wat er in hun (...) faculteit gebeurde. Zij namen initiatieven, protesteerden soms tegen de gang van zaken en kozen partij in conflictsituaties. Sinds het eind van de jaren zestig van de twintigste eeuw verloor de Vrije Universiteit geleidelijk haar christelijk karakter. Tegenwoordig werken alle stafleden vanuit hun eigen motivatie mee aan een hoofdzakelijk seculier geworden universiteit, die ruimte biedt voor religieuze en levensbeschouwelijke diversiteit. (shrink)

Richard Janko's acclaimed translation of Aristotle's _Poetics_ is accompanied by the most comprehensive commentary available in English that does not presume knowledge of the original Greek. Two other unique features are Janko's translations with notes of both the _Tractatus Coislinianus_, which is argued to be a summary of the lost second book of the Poetics, and fragments of Aristotle’s dialogue On Poets, including recently discovered texts about catharsis, which appear in English for the first time.

Ṣadr, Muḥammad Bāqir; Islamic philosophy; 20th century.

Classical Sanskrit commentary on Brahmasūtra; includes original Sanskrit text with English translation.

The doctrine of idols is one of the most famous aspects of Bacon's thought. Yet his claim that the idols lead to madness has gone almost entirely unnoticed. This paper argues that Bacon's theory of idols underlies his diagnosis of the contemporary condition as one of ‘universal madness’. In contrast to interpretations that locate his doctrine of error and recovery within the biblical narrative of the Fall, the present analysis focuses on the material and cultural sources of the mind's tendency (...) towards error. It explains the idols in terms of Bacon's materialist psychology and his exposé of the debilitating effects of language and traditional learning. In so doing, it highlights the truly radical nature of the idols. For Bacon, the first step towards sanity was to alert people to the prevailing madness. The doctrine of idols was intended as a wake-up call, preparing the way for a remedy in the form of his new method of inquiry. The paper concludes by indicating how Bacon's method aimed to treat ‘universal madness’, and it suggests that his diagnosis influenced John Locke. (shrink)

The article discusses two bioart projects that bring the symbolically core human substances of blood, sweat and tears into technologically mediated relationships with plants and fungi to explore human kinship with other species: Tarah Rhoda’s BS&T (short for ‘blood, sweat and tears’) and OurGlass, and Saša Spačal’s MycoMythologies: Patterning. The article analyses the art projects through the lens of the molecular gaze and different perspectives on kinning, bringing anthropological conceptualizations of kinship together with Haraway’s pathways to connect with other species. (...) How can bioart use technologies to explore interspecies kinship through a molecular gaze? And may such artworks contribute to the toning down of human exceptionality in the face of a precarious future? We find that artworks providing a molecular gaze on interspecies biological processes may risk a decontextualized approach to complex relational processes but may also create new visions of filiation even with biological organisms imagined to be genetically distant from humans, thus spurring awareness of the fragile interrelationships among species. (shrink)

Introduction:To meet and take care of people with dementia implicate professional and moral challenges for caregivers. Using force happens daily. However, staff also encounter challenges with the management in the units. Managing the caretaking function is also significant in how caretakers experience working in dementia care.Purpose:The purpose of this study is to explore the caregiver’s experiences with ethical challenges in dementia care settings and the significance of professional leadership in this context.Method:The design is qualitative, and data appear through narrative interviews. (...) A total of 23 caretakers participated in the study. The transcribed interviews were subjected to a phenomenological-hermeneutical interpretation.Ethical considerations:The respondents signed an informed consent for participation prior to the interviews. They were assured anonymity and confidentiality in the publication of the data. Ricoeur’s method for interpretation ensures anonymity as the researcher relates to the data as one collective text. The study is part of a larger research project in ethics, in its entirety approved in line with the Helsinki Convention.Results:The findings show that the caretakers experienced inadequacy. Some of them described a negative work atmosphere where they experienced that their leaders did not take them seriously. Because of this, informal negative sub-groups functioned as an exclusive debriefing arena. Some of the informants described the opposite experience where the leaders actively supported them.Discussion:The analyses of the findings are discussed in light of the concepts of trust and mistrust in leadership.Conclusion:There is a correlation between the leadership and the caregivers’ experience of being in difficult situations. (shrink)

Spinoza's Doctrine of God in Relation to His Conception of Causality TM Forsyth T, he truest vision ever had of God came, perhaps, here. ...

The Principles of Biomedical Ethics by Beauchamp and Childress is a classic in the field of medical ethics. The first edition was published in 1979 and “unleashed” the four principles of respect for autonomy, non-maleficence, beneficence, and justice on the newly emerging field. These principles were argued to be mid-level principles mediating between high-level moral theory and low-level common morality, and they immediately became very popular in writings about medical ethics. Over the years Beauchamp and Childress have developed this approach (...) and vigorously defended it against the various criticisms that have been raised. The 5th edition of this book is, as all the …. (shrink)

Theologians are split into two groups: those who embrace prosperity theology and those who oppose it; both sides on scriptural grounds. Those criticising it embrace cessationism in its diversity, while its supporters are mainly found among Pentecostals and Charismatics, who are continuationists. Continuationists believe and teach that all gifts of the Spirit are still available to the church today, therefore should be practised by the church just as they were operative during the apostolic era. Therefore, it is clear that prosperity (...) preachers are continuationists. They believe and practice healing and miracle gifts today. A review of the literature, biblical texts, historical teachings, and Pentecostal and Neo-Pentecostal (also referred to as charismatic and neo-charismatic) form the basis of this article. It addresses the positive features of prosperity teachers’ beliefs and methods as well as how they exploit the dreams, fears, and aspirations of people living in poverty. The theology of sharing, as articulated by Nicholas B.H. Bhengu, is proposed as a solution to creating parity between the rich and the poor.Contribution: This article seeks to balance opposing theological approaches with the prosperity gospel. It does this by introducing a theology of sharing as taught by Nicholas Bhengu based on the philosophy of Ubuntu, a way of life among African people. The challenge for theologians on both sides of the argument is finding a way to accommodate the other side’s contributions. (shrink)

I examine Nagarjuna’s averting an opponent’s argument, Paul Sagal’s general interpretation of Nagarjuna and especially Sagal’s conception of "averting" an argument. Following Matilal, a distinction is drawn between locutionary negation and illocationary negation in order to avoid errant interpretations of verse 29 The argument is treated as representing an ampliative or inductive inference rather than a deductive one. As Nagarjuna says in verse 30: "That [denial] of mine [in verse 29] is a non-apprehension of non-things" and non-apprehension is the averting (...) of arguments or "the relinquishing of all views." "Not making a proposition P" would be not speaking P or silence with regard to P and, as Sagal argues, not meaning a global linguistic silence. Such an interpretation would lead to attributing wholesale irrationalism to Nagarjuna-something I wish to avoid. (shrink)