This paper points out the potential of using sport for the analysis of society. Cultivated human movement is a specific social and cultural subsystem, yet it becomes a part of wider social discourses by extending some of its characteristics into various other spheres. This process, theorised as sportification, provides as useful concept to examine the permeation of certain phenomena from the area of sport into the social reality outside of sport. In this paper, we investigate the phenomena of sportification which (...) we parallel with visual culture and spectatorship practices in the Renaissance era. The emphasis in our investigation is on theatricality and performativity; particularly, the superficial spectator engagement with modern sport and sporting spectacles. Unlike the significance afforded to visualisation and deeper symbolic interpretation in Renaissance art, contemporary cultural shifts have changed and challenged the ways in which the active a.. (shrink)

As researchers interested in social aspects of sport, we enmesh ourselves in the work of memory, membering and forms of ‘capturing’ sport and sport experiences. While nostalgia is at play in these social constructions of sport, for researchers we contend that the concept of nostalgia can prove devious. In this paper, we illustrate the social significance afforded to nostalgic experiences or events, and consider their representation in social sciences sport research. We develop and apply arguments concerning the senses, nostalgia, and (...) language in line with the ‘abilities’ view of concepts. The consequences of nostalgia can, we contend, be underplayed, taken for granted and/or ignored by sport researchers in ways that curtail more critical readings of sport phenomena. Our purpose is to interrogate the construction and a/effects of nostalgia as hidden/implicit/latent and heuristic. We advocate methodological critique that addresses the elusive, apparent, ‘capturable’ and confusing nature of nostalgia within sport research. (shrink)

The nature and effectiveness of any international legal agreement is heavily shaped by the forum in which it is negotiated and implemented. This includes both the substantive content that global policymakers agree upon and the subsequent state compliance with those provisions. Forums differ in their institutional characteristics, thereby providing unique opportunities and costs for participating actors. Forums may have different mandates, capacities, cultures, members, and legal processes — all of which ultimately affect distributions of power and influence. These differences then (...) shape how issues are framed, the content of agreements as they are negotiated, and the incentives states have to comply with any obligations. (shrink)

This dissertation discusses how being and unity are related in the metaphysical systems of Aristotle and Plotinus. I suggest that Aristotle's metaphysical position contrasts with what I call the Platonic metaphysical hierarchy, a general trend in Platonism to place being in a dependent relationship to unity, and particular things in a dependent relationship to being. Aristotle, by contrast, sees being and unity as dependent on particulars. Understanding Aristotle against the backdrop of the Platonic metaphysical hierarchy is of some assistance in (...) understanding his critique of Plato, and his own position in the Metaphysics regarding substance, cosmology and first principles. Aristotle's Unmoved Mover is substance par excellence , and stands as an exemplary cause for the First Moved Mover, guaranteeing the motion necessary for the generation of other particulars, but it does not provide them with being and unity. This is because being and unity are dependent on, and logically posterior to, particulars. I also examine some of the difficulties in Aristotle's system which Plotinus takes up in the Enneads . Plotinus, in trying to remain true to his understanding Platonism, rejects Aristotelianism, and posits instead, a revised version of the Platonic metaphysical hierarchy. In addition to examining Plotinus, critique of Aristotle, I examine some of Plotinus, other influences. These include Parmenides, Plato, Albinus and Numenius, in order to provide some grounding in understanding Plotinus' own philosophy. I conclude with an examination of Plotinus' metaphysics that shows its consistency with the general direction of Platonism, if in a different, hypostatic system. Plotinus I first principle, the One, is a synergy of negative and positive theology, grounded in the belief that being and thinking are extensionally the same in his second principle, Nous. That being and thinking are multiple necessitates the positing of a principle of unity which is "[Special characters omitted.] ," (beyond being) a phrase which Plotinus takes over from Plato's Republic in the service of his own philosophy. (shrink)

Here is a short, rough statement of the Platonism I defend: There exist things that are not the objects of any actual or possible sense-experience, and that are not themselves experiences of any sort. These things can only be grasped by the intellect: they can′t be seen, touched, tasted, heard or smelt but they can be known. Further, these things are a main concern of philosophy.

Most modern literature on the rationality of religious belief is primarily written from Christian and Secular perspectives, the introduction of a reflective Muslim perspective provides a fresh and alternative perspective. This work aims to pioneer an engagement with contemporary philosophical scholarship from the perspective of a reflective Muslim.

This article explores the various ways in which Muslims, in the past and the present, think about God. The article canvasses a range of views on questions and puzzles pertaining to the essence and attributes of God, the basis of God's Justice, the transcendence of God, and our ability to know and understand God. We encounter a diverse, and at times radically divergent range of views on how best to understand divinity within the tradition of Islam. Given the various conceptions (...) of divinity, available within the tradition, I develop an argument for the view that God is best understood as love. The view that God is love, I contend, emerges directly from the Quran, which is a document that sits at the very heart of the Islamic tradition. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Islam: Religion, History, and CivilizationZain AliIslam: Religion, History, and Civilization. By Seyyed Hossein Nasr. San Francisco: Harper San Francisco, 2003. Pp. 224. Paper $9.71."Islam," writes Seyyed Hossein Nasr, "is like a vast tapestry," and in his book Islam: Religion, History, and Civilization he aims to survey the masterpiece that is Islam. The present work is part of a trilogy including Ideal and Realities of Islam and The Heart (...) of Islam. Nasr states that the common theme in the trilogy "is the universalist perspective and respect for other religions" (p. xxiv). In addition, Nasr clarifies that his approach, as with all of his Islamic writings, is to write from an Islamic perspective, which he terms "traditional Islam" (p. xxiii). Nasr stands opposed to either the secular modernist or fundamentalist perspectives, both of which he regards as forms of extremism.This book, initially published as part of Our Religions, edited by A. Sharma, is significantly revised and includes a new introduction and bibliography. It can best be described as a primer on Islam, consisting of eight chapters that focus on a variety of pertinent themes.Chapter 1 deals with the self-understanding of Islam and the Islamic world. Islam, Nasr notes, sees itself as a return to the primordial faith of humanity, a faith that affirms the unity and oneness of God. This chapter also presents an overview [End Page 495] of the various ethnic and cultural groupings within the Muslim world, and charts the spread and demographic growth of Islam.Chapter 2 introduces the notion of al-din, an Arabic term that corresponds closely to the word "religion." Nasr contrasts the two words, where religion means "to bind" while al-din means "debt" (p. 25). Thus, religion, as framed by Islam, involves the notion of debt, in particular humanity's debt to the Divine. The chapter also discusses the significance of the Qur'an and Muhammad as the messenger of God.Chapter 3 begins with an exposition of the nature of Divinity, which is at the heart of Islamic doctrine. As Nasr explains, the Divine is understood as being "at once the Absolute, the Infinite, and the Perfect Good" (p. 59). The remainder of the chapter deals with various Islamic doctrines and beliefs, including prophecy and revelation, human nature, the Qura'nic view of men and women, and eschatology.Chapter 4 deals with the content, codification, and schools of Shariah, the Divine Law of Islam. There is also an interesting discussion of Sufism, which Nasr claims "is like the heart of the body of Islam" (p. 81). Controversially, Nasr claims that "the spread of Islam outside of the Arab and Persian worlds up to the present day has been mostly through Sufism" (p. 87).Chapter 5 delves into the central pillars of Islam, which accompany the belief in God and in Muhammad as the messenger of God. The pillars are salah (canonical prayer), sawn (fasting), hajj (pilgrimage), and zakah (religious tax or charity). Associated with these pillars is the notion of jihad, and here Nasr writes, "jihad... is usually mistranslated into English as 'holy war,' but literally means 'exertion' or 'effort' in the path of God" (p. 91). Also covered are the topics of family, ethics, and economic and political institutions.Chapter 6 presents the historical evolution of Islam beginning with the migration of Muhammad to Medina, and the events leading to the divide between Sunnis and Shiites.Chapter 7 discusses the early Islamic community, who found themselves in the "throes of disputes over such issues as whether human beings are saved by faith or works, whether there is freewill or determinism, and questions concerning the sacred text as the Word of God" (p. 154). Nasr then explores the various schools of theology and philosophy that arose in order to address these questions of faith.Chapter 8, the final chapter of the book, attempts to evaluate the place of Islam in the contemporary world. Nasr concludes by noting that despite the challenges of secular modernism and fundamentalism the vast majority of Muslims remain committed to the truth of Islam, and bear witness to the Oneness of God and the Oneness of humanity.The one quibble... (shrink)

Plotinus argues that materialism cannot explain reflexive cognition. He argues that mere bodies cannot engage in the self-reflexive activity of both cognizing some content and being cognitively aware of cognizing this content. Short of outright denying the cognitive unity underlying this phenomenon of self-awareness, materialism is in trouble. However, Plotinus bases his argument on the condition that material bodies are capable of a spatial unity at most, and while this condition has purchase on ancient materialists, it would be rejected today. (...) After considering objections based on our contemporary understanding of a material body, I amend Plotinus' argument to focus instead on the core materialist commitment to external efficient-causal relations. This amended argument regains its urgency for materialism, while retaining the spirit of Plotinus' view. (shrink)

In this paper, I argue that Islamic theism is best explained by the hypothesis of Divine Commission, whereby Muhammad is viewed as being divinely commissioned to serve the overall salvific purposes of God. To this end, I present three observation reports relating to Islamic theism and evaluate HDC against an alternative hypothesis, the hypothesis of Non-Commission whereby Muhammad is not viewed as being divinely commissioned. I argue that the probability of the observation reports is greater on the assumption that HDC (...) is true than on the assumption that NC is true. Accordingly, this gives us reason to prefer HDC as a better explanation of Islamic theism. (shrink)

Criticism of science and mathematics in Islamic manuscripts in Malay Archipelago.

William Lane Craig has recently formulated a set of arguments that aim to undermine the rationality of Islamic theism. This paper will consider seven arguments that Craig deploys against Muslim belief. The seven arguments can be summarised as follows: (1) the Quran makes an egregious historical error by denying the crucifixion of Jesus; (2) the Quran contains legendary stories about Jesus; (3) the Quran is mistaken about the self-understanding of Jesus; (4) the Quran misunderstands the Trinity; (5) the Islamic concept (...) of God is morally deficient; (6) the Islamic concept of God is less plausible than a Trinitarian concept of God; and (7) the Muslim doctrine of salvation compromises God’s holiness and proves to be unattainable. I contend that Craig’s arguments, when examined closely, do not undermine the rationality of Islamic theism. (shrink)

: The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.

In 2017, the global Blockchain technology market was predictedto reach 339.5 million U.S. dollars in size and is forecasted to grow to 2.3billion U.S. dollars by 2021. The smart contract has an increasing role ingoverning the legal relationship between the interested parties. This researchexplores the current position of smart contracts in Malaysia and the viabilityof the Malaysian framework in handling the latest development. This researchadopts the qualitative and doctrinal legal approaches in analysing the currentlegal practice, the relevant statutes and the (...) viability of the Malaysian legalframework. These approaches are necessary to be carried out in ensuring theworkability of smart contracts in Blockchain. Additionally, the practices ofsmart contracts from international experiences are collected as case studies inthis research. As a part of the findings, the researchers found that smart contractsare more or less similar to traditional contracts. Therefore, the requirements asstipulated under the Contract Act 1950 that are applicable in Malaysia mustbe followed accordingly. In this study, based on the nature of Blockchain technology, the researchers evaluate the current position of Malaysian laws indealing with smart contracts. Additionally, the researchers also looked at theacceptable legal practice of smart contracts in Malaysia. (shrink)

Good governance is important for the sustainability of Waqf institutions in Malaysia. As a part of good governance, the evaluation of internal control and its components are essential to be considered. While reaching the Maqāṣid al-Sharī‘ah, the appreciation of Wasaṭiyyah approach can be utilised in the evaluation of internal control in the Waqf institutions. Based on qualitative research method, this research explores the internal control and its components in Waqf institutions. The conceptual study on Wasaṭiyyah approach is provided in brief, (...) and the appreciation of Wasaṭiyyah approach in relation to internal control and its components are provided. It is found that Wasaṭiyyah approach can be used in the evaluation of internal control of Waqf institutions in improving their good governance. (shrink)

The Sharī‘ah ‘Committee is a board which is independent in directing, reviewing and supervising an Islamic Financial Institution. It consists of those who are specialised in Fiqh Mu‛āmalāt or those who know it with expertise in other fields. In conjunction with IFIs emergence, the Accounting and Auditing Organization for Islamic Financial Institutions was established and has issued numerous standards on accounting, auditing and also governance for IFIs. The researchers intend to review the duties and decision-making guidelines of the Sharī‘ah Committee (...) prescribed by the AAOIFI in 2010. The review undergoes a thorough search and critical analysis of any related content about the topic throughout the whole standard. Some important results are: AAOIFI mentions directly the duties of the Sharī‘ah Committee along with the definition of this Sharī‘ah Committee. These duties are directing, reviewing and supervising. On the other hand, decision-making guidelines are indicated indirectly and they are scattered throughout the AAOIFI governance standards. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Islam: Religion, History, and CivilizationZain AliIslam: Religion, History, and Civilization. By Seyyed Hossein Nasr. San Francisco: Harper San Francisco, 2003. Pp. 224. Paper $9.71."Islam," writes Seyyed Hossein Nasr, "is like a vast tapestry," and in his book Islam: Religion, History, and Civilization he aims to survey the masterpiece that is Islam. The present work is part of a trilogy including Ideal and Realities of Islam and The Heart (...) of Islam. Nasr states that the common theme in the trilogy "is the universalist perspective and respect for other religions" (p. xxiv). In addition, Nasr clarifies that his approach, as with all of his Islamic writings, is to write from an Islamic perspective, which he terms "traditional Islam" (p. xxiii). Nasr stands opposed to either the secular modernist or fundamentalist perspectives, both of which he regards as forms of extremism.This book, initially published as part of Our Religions, edited by A. Sharma, is significantly revised and includes a new introduction and bibliography. It can best be described as a primer on Islam, consisting of eight chapters that focus on a variety of pertinent themes.Chapter 1 deals with the self-understanding of Islam and the Islamic world. Islam, Nasr notes, sees itself as a return to the primordial faith of humanity, a faith that affirms the unity and oneness of God. This chapter also presents an overview [End Page 495] of the various ethnic and cultural groupings within the Muslim world, and charts the spread and demographic growth of Islam.Chapter 2 introduces the notion of al-din, an Arabic term that corresponds closely to the word "religion." Nasr contrasts the two words, where religion means "to bind" while al-din means "debt" (p. 25). Thus, religion, as framed by Islam, involves the notion of debt, in particular humanity's debt to the Divine. The chapter also discusses the significance of the Qur'an and Muhammad as the messenger of God.Chapter 3 begins with an exposition of the nature of Divinity, which is at the heart of Islamic doctrine. As Nasr explains, the Divine is understood as being "at once the Absolute, the Infinite, and the Perfect Good" (p. 59). The remainder of the chapter deals with various Islamic doctrines and beliefs, including prophecy and revelation, human nature, the Qura'nic view of men and women, and eschatology.Chapter 4 deals with the content, codification, and schools of Shariah, the Divine Law of Islam. There is also an interesting discussion of Sufism, which Nasr claims "is like the heart of the body of Islam" (p. 81). Controversially, Nasr claims that "the spread of Islam outside of the Arab and Persian worlds up to the present day has been mostly through Sufism" (p. 87).Chapter 5 delves into the central pillars of Islam, which accompany the belief in God and in Muhammad as the messenger of God. The pillars are salah (canonical prayer), sawn (fasting), hajj (pilgrimage), and zakah (religious tax or charity). Associated with these pillars is the notion of jihad, and here Nasr writes, "jihad... is usually mistranslated into English as 'holy war,' but literally means 'exertion' or 'effort' in the path of God" (p. 91). Also covered are the topics of family, ethics, and economic and political institutions.Chapter 6 presents the historical evolution of Islam beginning with the migration of Muhammad to Medina, and the events leading to the divide between Sunnis and Shiites.Chapter 7 discusses the early Islamic community, who found themselves in the "throes of disputes over such issues as whether human beings are saved by faith or works, whether there is freewill or determinism, and questions concerning the sacred text as the Word of God" (p. 154). Nasr then explores the various schools of theology and philosophy that arose in order to address these questions of faith.Chapter 8, the final chapter of the book, attempts to evaluate the place of Islam in the contemporary world. Nasr concludes by noting that despite the challenges of secular modernism and fundamentalism the vast majority of Muslims remain committed to the truth of Islam, and bear witness to the Oneness of God and the Oneness of humanity.The one quibble... (shrink)

The fasting and Eid al-Fitr celebration has a strong public dimension for their traditional characteristics in Islamic communal celebrations. This study used field research from interviews with the two largest mass organisations in Indonesia, Nahdlatul Ulama and Muhammadiyah, and the statements of mass media. This research shows that contestation of religious symbols is not something that needs to be debated but it should broaden the understanding of the differences that must be respected in order to build brotherhood not, division. Contestation (...) of religious symbols between the hisab [astronomical calculations] and the ru'yat [sighting a new crescent moon] is a competition between religious organisations, to strengthen their position, social legitimacy and religious authority in the public sphere. The government has to take the initiative to compromise the policy between the two Islamic organisations to reach a methodological agreement in order to minimise social tensions.CONTRIBUTION: This article proposed that understanding the ru'yat and hisab as a symbol of contestation becomes an attribute of religious organisations and part of organisational behaviour and culture. (shrink)

There is a growing global interest in social responsibility and sustainability across all sectors. Other than economic performance, stakeholders are now also concerned about the social and environmental impacts of corporations. Additionally, stakeholders are obtaining a higher salience level and expect organisations to operate sustainably. The banking sector has not been an exception, as banks can have significant impact on their customers, employees, and society in various ways. Given the intertwined links of Islam and ethical principles, it is expected that (...) Islamic banks will show a high level of commitment towards social responsibility (SR) and ethical practices. The current study investigates this issue by examining the annual reports of three fully-fledged Islamic commercial banks in Indonesia over the period of 2007 to 2011. It was found that only two of the investigated banks had continuous improvement in their SR disclosure. Additionally, it was revealed that the highest disclosures have been for ‘corporate vision’ and ‘board of directors and top management’, while the lowest disclosures were evident for ‘environment’ and ‘product, services and fair dealing with supply chain’. (shrink)

The unprecedented economic growth in recent decades has cultivated the exploitation of natural resources and over-consumption, leading to ecological deterioration and sustainability. The ever-increasing consumption in developing countries is creating a significant environmental strain. Thus, the industry and consumers’ environmental issues and their harmful effects on human health have led to concerns among researchers, scientists, academic communities, and policymakers. The present work examines the impact of different consumption value factors on sustainable consumption behavior concerning consumer choice in Pakistan and China. (...) A cross-sectional study is conducted, and data are collected through a primary source questionnaire. A sample of 431 respondents is chosen from different cities in Pakistan, and a sample of 342 respondents is selected from China. Estimation techniques like descriptive statistics, frequency distribution, multicollinearity, R square, independent sample t-test, the coefficient of correlation, and regression analysis are used for the data analysis. The comparative results show that knowledge values and emotional values significantly influence the choice behavior of respondents toward environmentally friendly products both in Pakistan and China. In contrast, social values and conditional values show insignificant influence. Furthermore, functional values are significant in Pakistan while insignificant in the context of China, and environmental values are significant in China although insignificant in Pakistan with regard to sustainable consumption behavior. (shrink)

Në këtë artikull shtjellohet kontributi i Claude Lévi-Strauss-it në antropologji. Lévi-Strauss e shndërroi antropologjinë në një projekt shkencor me një vlerë shumë më të sofistikuar intelektuale për të kuptuar njerëzimin sesa ç'mendohet apo sesa ka arritur më parë kjo fushë. Kontributi i tij përfaqëson rithithjen e kësaj fushe në qendrën e ideve perëndimore, përderisa ai e riformuloi antropologjinë si një projekt intelektual, një profesion të intelektualëve të kohës, në vend të një profili të specializuar me gjuhën, të dhënat, metodat, teknikat, (...) dhe teoritë e tij të ralla. Sipas Clifford Geertz, asnjë antropolog nuk ka qenë më insistues sesa Lévi-Strauss në faktin se 'praktika e profesionit të tij përbëhet nga një kërkim personal i drejtuar nga një vision personal dhe që synon shëlbimin personal.' Në formën e mitit standard profetik të një kërkimi heroik me antropologun si hero, sipas Richard Shweder, Lévi-Strauss e shndërroi ekspeditën e tij në brendësinë e virgjër të Amazonës në një kërkim vizioni dhe e shndërroi antropologjinë në një mision shpirtëror për të mbrojtur njerëzimin kundër vetvetes. (shrink)

Florentin Smarandache është një nga shkrimtarët më të talentuar në letërsinë rumune të diasporës. Dashuria e saj për librin ripërtërihet gjithmonë, duke arrdhur tani para lexuesve tanë me një libër të ri të ilustruar dhe të destinuar për lexuesit më të vegjël. Kjo është një befasi e re me disa tregime të bukura për shijen e fëmijëve të ditëve tona. Florentin Smarandache është një adhurues i leximit, një krijesë frymëzimesh të zjarrta për të cilin leximi është bërë një mënyrë e (...) vërtetë jetese, një lloj zgjatje e qenies së tij. Nuk e dimë saktësisht se kur i imagjinonte krijimet e para, por e dimë se ai mësoi të lexonte e të shkruante, me hirin hyjnor, përpara se të hynte në shkollë. Ai ka qenë I magjepsur që atëherë nga fuqia e fjalës, nga mënyra se si u bashkuan për të formuar fjalë dhe nga kuptimet dhe fuqia që mund të sillnin. Pastaj e di se ai mezi priste të huazonte libra nga biblioteka e shkollës dhe se hyri në atë dhomë që dukej e madhe me shumë emocion. Florentini lexonte libër pas libri, duke dashur gjithmonë më shumë, duke pasur parasysh se nuk kalonte mjaftueshëm kohë në shoqërinë e miqve më të mirë që kishte pasur ndonjëherë. Në momentin që hap një libër të ilustruar për fëmijë, hyn në një botë tjetër, ndryshe nga ajo e të rriturve. Jeni të zhytur nga bukuria e botëve të pikturuara me ngjyra nga krijues dhe ilustrues të talentuar, pastaj takoni heronj fantastikë me të cilët gjithçka është e mundur. Autori gjithmonë i ka dashur fëmijët, poezitë dhe tregimet për të vegjlit, sepse librat për fëmijë e kanë magjepsur. Nëse e pyesni veten se si ka nisur të shkruajë, për krimtarin Florentin Smarandache, historia është shumë e bukur. Kur fëmijët filluan të shkonin në shkollë, kishin nevojë për përralla dhe poezi për raste të ndryshme, për vjeshtë, për Vitin e Ri, për dimër, për pranverë, dhe kështu ai filloi të shkruante poezi në letër, ku fëmijët ishin lexuesit dhe kritikët e saj të parë letrarë. (shrink)