To generalize as in [7] the constructions of [2] and [5], let L be a nondegenerate join-semilattice with unit. With A · B = {x ∨ y ∈ L : x ∈ A, y ∈ B} and A⊥ = {y ∈ L : x ∨ y = 1 for all x ∈ A}, the structure , ·,∪, ⊥ , L, ∅) is the algebra of subsets for L. Let R be the maximal ideals of L. Interpreting L as the totality (...) of elementary situations, and 1 ∈ L as the impossible one , the members of R will be called realizations, and R itself – the logical space associated with L. (shrink)

The purpose of this work is to characterize clearly the early Wittgenstein’s position in context of the contemporary discussions between the adherers of classical ontology, based on the notion of substance, and its detractors. The Aristotle’s ousiology is usually regarded as a locus classicus of substantial ontology. A noticeable tendency in the contemporary philosophy is the rejective stance towards the notion of substance and towards the vision of the reality as the ‘totality of things’ ( summa rerum ). This trend (...) goes through the 20th century (B. Russell, etc.) and is prominent in the philosophy of the 21th century. Wittgenstein, who calls the world the totality of facts, not of things, is sustainably regarded in the secondary literature as a herald of a non-classical way of thought, presented in his ontology of facts - a radical alternative to substantial ontology. However, how can this claim cohere with the active usage of the classical substantialism terms, going back to Aristotle, in the “Tractatus Logico-Philosophicus”? In order to answer this question, it’s advisably to address, as the starting point of the analysis, the work of B. Wolniewicz comparing Wittgensteinian ontology to Aristotelian ontology and pointing out not only difference, but also parallelism between them. In the present paper, it’s shown that some of Wolniewicz’s remarks are valuable, but the overall view of the problem should be corrected and supplemented taking into account nuances of both Aristotelian and Wittgensteinian ontologies. Having in mind the results of this analysis, one can read the early Wittgenstein’s philosophy as a statement about the role of the classical forms of thought for a philosopher proposing a non-classical worldview, which helps to elucidate the structure of the contemporary ontological discussions. (shrink)

The notion of a conditionally distributive lattice was introduced by B. Wolniewicz while formally investigating the ontology of situations . In several of this lectures he has appealed for a study of that class of lattices. The present abstract is a response to that request.

The purpose of this paper is to inquire into the fate of Cleomenes' reforms after his defeat at Sellasia and to show that contrary to the prevailing opinion their main part was not abolished by the victors. It will be necessary to summarize briefly the reforms and to discuss their relation to the patrios politeia of Sparta before we examine their fate after Cleomenes' defeat.

Muzykalʹnai︠a︡ ėstetika i kulʹturologii︠a︡ -- Istorii︠a︡ muzyki -- Istorii︠a︡, teorii︠a︡ muzykalʹnogo ispolnitelʹstva -- Tradit︠s︡ionnai︠a︡ kulʹtura.

Thompson provides commentary and reaction to other chapters in the book. It is organized as sections identified by the names of chapter authors. Thompson responds to chapters advancing new ideas in agriculture by indicating how he understands the authors’ analysis with respect to his own work. Chapters that address more philosophical dimensions of Thompson’s writings are addressed by clarifying the pragmatist orientation of Thompson’s thought. Michel Foucault’s metaethics is used as a basis for explaining pragmatist ethical pluralism.

Four strands of research in the philosophy of technology have made important contributions to environmental philosophy. First, critical theory of technology emphasizes the environmentally exploitative tendencies of capitalist technological innovation. Second, phenomenologyhas examined how technologies shapeperception and orientation to the world with implications for our treatment of and regard for nature. Third, concurrent with the environmental movement itself, an empirical turn in philosophy of technology resulting in philosophers focusing their attention on particular tools and techniques. Empirical studies have emphasized environmentally (...) significant technologies. Finally, work inspired by philosophy of science has adopted scientific reasoning and methods in environmental policy with tools such as risk analysis and environmental impact assessment. These four strands of work have often merged with the work of sociologists, geographers, and political theorists interested in the connections between science and democracy. (shrink)

The growing interest in Africa as well as concerns about negative deviant behaviors and ethnic structures necessitates examination of the effect of ethnic expectations on behavior of employees. In this study we leverage insight from ethnos oblige theory to propose that centralization of ethnic norms moderates the relationship between benevolence expectations and negative deviant behavior. Using a cross-sectional design and data from two countries as well as moderation and cross-cultural analytic techniques, we find support for three-way interactions where the relationship (...) between benevolence and negative deviant behavior is moderated by centralization and culture. We discuss the implications of the findings which support the dynamic perspective of management in Africa. (shrink)

Criminologists have long acknowledged the link between a number of cognitive deficits, including low intelligence and impulsivity, and crime. A new wave of research has demonstrated that pharmacological intervention can restore or improve cognitive function, particularly executive function, and restore neural plasticity. Such restoration and improvement can allow for easier acquisition of new skills and as a result, presents significant possibilities for the criminal justice system. For example, studies have shown that supplements of Omega-3, a fatty acid commonly found in (...) food such as tuna, can decrease frequency of violent incidents in an incarcerated population. Research has also begun to explore the use of selective serotonin reuptake inhibitors to reduce impulsivity in some violent offenders. However, there are significant legal and ethical implications when moving from dietary supplements to prescription pharmaceuticals and medical devices for cognitive intervention. This paper will explore the legal and ethical issues surrounding the use of pharmacological intervention on prisoners as an effort to reduce crime and recidivism. (shrink)

Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are _conditioned_ by the brain, but do not _emerge_ from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these dualities, as (...) proposed by Wolfgang Pauli and Carl Jung. To test his hypothesis, Wallace employs the Buddhist meditative practice of _samatha_, refining one's attention and metacognition, to create a kind of telescope to examine the space of the mind. Drawing on the work of the physicist John Wheeler, he then proposes a more general theory in which the participatory nature of reality is envisioned as a self-excited circuit. In comparing these ideas to the Buddhist theory known as the Middle Way philosophy, Wallace explores further aspects of his "general theory of ontological relativity," which can be investigated by means of _vipasyana_, or insight, meditation. Wallace then focuses on the theme of symmetry in reference to quantum cosmology and the "problem of frozen time," relating these issues to the theory and practices of the Great Perfection school of Tibetan Buddhism. He concludes with a discussion of the general theme of complementarity as it relates to science and religion. The theories of relativity and quantum mechanics were major achievements in the physical sciences, and the theory of evolution has had an equally deep impact on the life sciences. However, rigorous scientific methods do not yet exist to observe mental phenomena, and naturalism has its limits for shedding light on the workings of the mind. A pioneer of modern consciousness research, Wallace offers a practical and revolutionary method for exploring the mind that combines the keenest insights of contemporary physicists and philosophers with the time-honored meditative traditions of Buddhism. (shrink)

Provider claims to conscientious objection have generated a great deal of heated debate in recent years. However, the conflicts that arise when providers make claims to the "conscience" are only a subset of the more fundamental challenges that arise in health care practice when patients and providers come into conflict. In this piece, the author provides an account of patient-provider conflict from within the moral tradition of St. Thomas Aquinas. He argues that the practice of health care providers should be (...) understood as a form of practical reasoning and that this practical reasoning must necessarily incorporate both "moral" and "professional" commitments. In order to understand how the practical reasoning of provider should account for the needs and commitments of the patient and vice versa, he explores the account of dependence provided by Alasdair MacIntyre in his book Dependent Rational Animals. MacIntyre argues that St. Thomas’ account of practical reasoning should be extended and adapted to account for the embodied vulnerability of all humans. In light of this insight, providers must view patients not only as the subjects of their moral reflection but also as fellow humans upon whom the provider depends for feedback on the effectiveness and relevance of her practical reasoning. The author argues that this account precludes responsive providers from adopting either moral or professional conclusions on the appropriateness of interventions outside the individual circumstances that arise in particular situations. The adoption of this orientation toward patients will neither eradicate provider-patient conflict nor compel providers to perform interventions to which they object. But this account does require that providers attend meaningfully to the suffering of patients and seek feedback on whether their intervention has effectively addressed that suffering. (shrink)

This research explores the concept of religious universalism and its potential impact on expressions of Islamic devotion within Indonesia, Malaysia, and Thailand. The study aims to investigate how Islamic practices and beliefs can serve as a deterrent against the proliferation of religious extremism. By examining various dimensions of Islamic religiosity in these countries, this research seeks to uncover the ways in which a broad and inclusive interpretation of religion can contribute to countering the influence of radical ideologies. Through an analysis (...) of religious rituals, educational frameworks, and cross-faith engagements, this study offers insights into the capacity of religious universalism to mitigate the advancement of religious extremism across diverse cultural and social contexts. Contribution: This research enhances our understanding of how universality of religion can serve as a deterrent against religious extremism by examining its manifestations within the contexts of Indonesia, Malaysia, and Thailand. The findings offer practical insights and recommendations that can inform policies and initiatives aimed at fostering tolerance, inclusivity, and harmony within diverse religious societies. (shrink)

The main lines of this exploration are quite simply drawn. That the God whom Jews, Christians, and Muslims worship outstrips our capacities for characterization, and hence must be unknowable, will be presumed as uncontested. The reason that God is unknowable stems from our shared confession that ‘the Holy One, blessed be He’, and ‘the Father almighty, creator of heaven and earth’, and certainly ‘Allah, the merciful One’ is one ; and just why God's oneness entails God's being unknowable deserves discussion, (...) though that will occur as we move along. The issue facing us is the one which preoccupied al-Ghazali: how does a seeker respond to that unknowability? The root meaning of the Arabic word for ‘student’ means ‘seeker’, and that attitude of ‘seeking the face of God’, along with the indescribability of the face, will be presumed throughout our discussion. That's why we are struck with the clumsy term ‘unknowable’ rather than its more euphonious Greek form ‘agnostic’. For Western agnostics are such largely because they cannot find God sufficiently compelling, while they ‘would not have the impudence to claim to be atheists’ – as one contemporary seeker puts it. So theologians feel it necessary to enclose the term in quotation marks when discussing, say, Aquinas' ‘agnosticism’ regarding divinity. Yet a genuine unknowing does lie at the heart of the inquiry of the Jew, Christian or Muslim seeking after God; indeed, it is the unknowing which distinguishes a search for God from lusting after idols. So let us follow al-Ghazali in an effort to discover the lineaments of both search and seeker after an unknowable God. (shrink)