This article aims to explore critically John Rawls’ concept of political liberalism which is meant to be a response to the conflict and contestation of ideologies, religions, and other comprehensive doctrines in contemporary plural society. The key question is how the universalized principles of justice can be formulated in the conditionof radical pluralism characterized by contestation of different comprehensive doctrines. In answering this question, John Rawls suggests the concept of overlapping consensus and public reason. While taking accountof the fundamental contribution (...) of John Rawls’ thought in the process of overcoming conflicts in a plural society, this essay discusses further some weaknesses of Rawls’ concept of political liberalism, and at thesame time proposes a new model of political philosophy which provides room for fundamental dissent. This new political philosophy can be called liberal fundamentalism. Fundamentalism basically expressesitself in public sphere in the form of liberality. This essay argues that liberal fundamentalism can create a social condition where fundamental moral differences are accepted, respected, and recognized. Abstrak Tulisan ini bertujuan membahas secara kritis konsep liberalisme politik John Rawls sebagai jawaban atas konfl ik dan kontestasi pandangan hidup atau doktrin komprehensif yang menandai masyarakat kontemporer yang plural. Pertanyaan pokok yang dibahas dalam tulisan ini ialah, bagaimana prinsip-prinsip keadilan yang berlakuumum dapat dirumuskan dalam kondisi factum pluralisme atau pertarungan doktrin-doktrin komprehensif tersebut. Untuk menjawab pertanyaan ini, Rawls menganjurkan dua konsep yakni overlapping consensus dan public reason. Tanpa mengabaikan kontribusi Rawls dalam menyelesaikan konflik dalam masyarakat plural, tulisan ini lebih jauh menunjukkan kelemahan konsep liberalisme politik John Rawls, dan menganjurkan sebuah filsafat politik baru yang harus memberi ruang bagi disensus-disensus fundamental. Filsafat politik baru itu dapat dinamakan posisi fundamentalisme liberal. Sebuah fundamentalisme yang mengungkapkan diri di ruang publik dalam bentuk liberalitas. Artinya, kondisi sebuah masyarakat yang memberi ruang bagi pertentangan-pertentangan etis fundamental, namun dihadapi dengan sikap pengakuan dan penghargaan atas perbedaan fundamental tersebut. (shrink)

It is widely acknowledged that interdisciplinarity (ID) is very diverse. Our contribution is a demonstration that considerable diversity exists also on the level of understandings of ID that researchers working in the same ID field express. Specifically, we analyse qualitatively, building on the method of culture contrast, six interviews with researchers working in computational linguistics and language technology in Estonia. We identify six understandings of ID expressed by the interviewees: centred on an ID method; a disciplinary method in an ID (...) field; an ID way of seeing and thinking; ID education; ID interests; one’s field as naturally ID. We show how understandings of ID are significant for analysing research practice, since they are involved in how researchers form a positive picture of themselves and their colleagues. We also show how an awareness of different understandings of ID is useful for discussing the significance of integration in ID. (shrink)

This paper presents a corpus of Tashlhit bu-nouns, in which bu generally expresses the possessor of what the inner noun refers to. Comparison with other dialects of Amazigh is undertaken, revealing the cross-dialectal complexity of this type of nominal formation. Notwithstanding their morphosyntactic intricacy, which challenges Greenberg’s Universal 28, the Lexical Integrity Hypothesis and the No Phrase Constraint, bu-nouns have been dealt with only sporadically and have at times even been overlooked. The presentation will shed light on the inflectional alternations (...) inner bu-nouns exhibit, the existence of an alternative periphrastic expression, the pluralization pattern of these nouns, their alienable vs. inalienable possession patterns, as well as the possible recursion of the bu-noun affixes. (shrink)

The Dative or Ablative of this ‘plurale tantum’ was used by one of the earlier Republican writers. It is quoted by Ps.-Placidus from a MS. which had the marginal note ‘capillis muliebribus ante, id est a fronte, pendentibus.’ These marginal notes were often direct traditions from the earliest glossographi, the ‘glossematum scriptores,’ who provided material also for Varro and Verrius Flaccus, either directly or through the writings of earlier grammatici.

The mistranslation by Mr. J. D. Duff of nox ubi sidera condit as ‘where night hides the stars’ is also the interpretation of many commentators from Sulpitius in the last decade of the fifteenth century to Lejay in the last decade of the nineteenth. Lucan is clearly speaking of East and West in 15, of South in 16, and of North in 17–18. How can night be said to hide the stars in the West? Burman saw the difficulty and expressed (...) himself thus: ‘…dubito, an recte dicatur, nox condere sidera, id est, Stellas, quae sole cadente prodeunt, et se spectanda praebent, obscurare et occulere: neque nunc occurrit alius ex veteribus locus, unde ita locutos fuisse Poetas appareat. Nox enim adveniens prodit sidera, praecipitans uero, aurora adveniente, potest recte dici condere, et quasi auferre ex oculis hominum sidera.’ Burman then was tempted to understand sidera as the sun, but could not parallel this use of the plural, although he admitted the use of sidera solis. He cited Ouid. Met. 14, 172–3 caelumque et sidera solis / respicio, as did Haskins, who took the same view with hesitation. Ezra de Clerq van Jever in his Specimen Selectarum Observationum, which he published at Leiden in 1772, definitely understood sidera as the sun, though he could parallel only sidus in the singular from Ouid. A.A. 1, 723–4 aequoris unda / debet et a radiis sideris esse niger. But, it may be said, these Ovidian passages are such that no ambiguity is possible, and are not quite relevant to Lucan's phrase. (shrink)

Caliphate; Māwardī, ʻAlī ibn Muḥammad, 974?-1058; political and social views.

This study examines the micro-level consequences of perceived corporate social responsibility and hypothesizes that perceived CSR affects the perception-emotion-attitude-behavior sequence. We hypothesized that perceived CSR affects organizational pride, affects affective commitment, and enhances the employees’ creative behaviors by using the lens of appraisal theory of emotion. This study also hypothesizes that the association of perceived CSR and employee creative behaviors is serially mediated by OP and AC. The time-lagged data were collected from employees of only those companies participating in CSR (...) activities to analyze the sequential mediation effect. We have tested the hypotheses of this study through Hayes approach. Results showed that perceived CSR kindles the employees’ creative behaviors. Furthermore, “organizational pride” and “affective commitment” serially mediate the association of perceived CSR and ECB. Hence, the hypothesized perception-emotion-attitude-behavior model received a significant support and demonstrated that micro-level positive consequences of CSR could be created through emotional, attitude, and behavioral mechanisms. The organization should promote their CSR activities using documentaries and contents to improve their perception of environmental and social issues, and it enhances employees’ pride and creativity. (shrink)

-- -- ḥeleḳ 3. Midot ṿe-hanhagot. Shut ha-minhag ka-halakhah.

Ḥelek 2. Toroto shel Rabenu bi-lesh. ha-ḳ. ... maʼamarim shonim be-Idish ... sheʼelot u-teshuvot ba-ʻavodat ha-Sh. yit ... shivḥo shel tsadiḳ.

ḥeleḳ 1. Pirḳe ʻiyun be-gidre mitsṿat ha-biṭaḥon be-mishnato shel Baʻal Ḥovot ha-levavot.

Abstrak: Karl Theodor Jaspers, seperti para eksistensialis lain, bergumul dengan persoalan eksistensi manusia. Kekhususan Jaspers terletak pada titik fokus. Orientasi pemikiran Jaspers tidak bukan pada struktur eksistensi, tetapi pada pencapaian eksistensi. Menurut Jaspers, manusia tidak memiliki kekuatan untuk bereksistensi. Eksistensi hanya dapat dicapai dalam relasi dengan Transendensi. Berangkat dari keyakinan ini, Jaspers membangun pemikiran eksistensial metafisiknya dengan pertanyaan dasar, bagaimana manusia dalam situasi konkrit dapat menjangkau Transendensi. Pergumulan ini membawa Jaspers pada eksplorasi chiffer sebagai medium menuju Transendensi. Transendensi berevelasi dalam (...) chiffer, sehingga untuk menjangkau-Nya, manusia harus masuk dan keluar melalui chiffer. Jalan metafisik Jaspers adalah membaca dan menginterpretasi chiffer. Pembacaan akan membawa manusia pada pengalaman mistik revelasi, dan interpretasi chiffer menghasilkan penerangan untuk membangun hidup secara otentik. Keputusan untuk mengikuti penerangan Transendensi menjadi awal dari eksistensi. Pemikiran eksistensial metafisik Jaspers dapat berkontribusi bagi masyarakat pluralis zaman modern yang cenderung gamang dengan keberadaan dan terkurung dalam pola pikir rasionalitas teknologi. Kata-kata Kunci: Eksistensi, Transendensi, metafisika, chiffer, revelasi jalan panjang. Abstract: Karl Jaspers, like other existentialists, thinks about the problem of human existence. Jaspers speciality lies at the point of focus. The orientation of Jaspers thought is not of the existence structure, but how to reach it. According to Jaspers, human beings have no power to exist. The existence can only be achieved in relation with Transcendence. From this point of faith, Jaspers constructs this existential metaphysical thought, how human being in concrete situation can reach Transcendence. This thought takes Jaspers at chipher exploration as a medium toward Transcendence. Transcendence evelates into chipher so that to achieve it, human being must be in and out through chipher. Jaspers metaphysical way is to read and interpreted chipher. The reading will bring human beings to mystic revelation existence, and interpretation of chipher will result in enlightenment to live a life authentically. The determination to follow the enlightenment of Transcendence becomes the outset of existence. Jaspers existential metaphysical thought can contribute to plural community at the modern era which tends to be confusing with situation and limited in the pattern of rational and technological thought. Keywords: Existence, Transcendence, metaphysics, chiffer, long way revelation. (shrink)

Once again, Rabbi Meisels captures the essence of the subject on hand thru relevant thoughts, anecdotes and pictures. The reader finds himself informed, inspired and enriched.

Like number representation, basic arithmetic seems to be a natural candidate for abstract instantiation in the brain. To investigate this, researchers have examined effects of numeral format on elementary arithmetic (e.g., 4+5 vs. four+five). Different numeral formats often recruit distinct processes for arithmetic, reinforcing the conclusion that number processing is not necessarily abstracted away from numeral format.

تشخيص فكري ومعرفي لمفهوم الأسرة ومكانتها في الفكر الإسلامي، وتفحّصٌ علمي ومنهجي لأسس البناء الأسري ومقاصده، وكشفٌ عن تأثير التحوّلات الاجتماعية في الأسرة والتحديات التي تواجهها، وتتبعٌ لانعكاسات الفكر الغربي في المنظومة القيمية للأسرة، وتبيّنٌ لبعض التجارب والخبرات في مجال المحافظة على دور الأسرة، لا سيما بعد هيمنة النموذج المعرفي الغربي، ومحاولة طمسه للخصوصيات الثقافية والمجتمعية. حاولت بحوث هذا الكتاب أن تجيب عن تساؤلات معرفية ومجتمعية مهمة مثل: ما أهم التحديات التي تواجه الأسرة المسلمة في الراهن المعاصر وكيفية مواجهتها، وما (...) التغيرات التي طرأت على الأسرة المسلمة في ظل التطورات والتسارعات المجتمعية والاقتصادية والتقنية إلخ، وما التصوّر الإسلامي لدور الأسرة في بناء المجتمع، وما دور مؤسسات المجتمع المدني في الحد من تأثير الاستلاب الثقافي، وما الإسهام الذي قدمته حركات الإصلاح الإسلامية في مجال المحافظة على الدور المحوري للأسرة في تشكيل الشخصية الإسلامية القادرة على تفعيل النهوض الحضاري؟ وقد أسهم المشاركون في هذا العمل الجماعي، الذين بلغ عددهم واحداً وعشرين باحثاً، في محاورة هذه الأسئلة المعرفية، وفي التأسيس لمنظومة معرفية مجتمعية قادرة على الإسهام في البناء الحضاري، وفي توجيه دفة الأسرة بما ينسجم مع التوجيهات الربانية والفطرة الإنسانية. (shrink)

kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.