According to foundationalism, some beliefs are justified but do not depend for their justification on any other beliefs. According to access internalism, a subject is justified in believing some proposition only if that subject is aware of or has access to some reason to think that the proposition is true or probable. In this paper I discusses a fundamental challenge to internalist foundationalism often referred to as the Sellarsian dilemma. I consider three attempts to respond to the dilemma – phenomenal (...) conservatism, BonJour’s classical foundationalism, and Fumerton’s classical foundationalism. I argue that, of these three, only the last seems to avoid getting impaled on one or the other horn of the dilemma. I end by responding to some concerns with Fumerton’s account. (shrink)

Emotion Review, Volume 14, Issue 1, Page 55-65, January 2022. Phenomenologists define social impairments as key aspects of depression and argue that depression is irreducible to the individual. In this article I aim to further elaborate this non-reductionist notion of depression by claiming that depression not only corresponds to an impaired experience of social relations, but also arises from a socially impaired world. To pursue this goal, I will challenge the understanding of depression as an affective disorder blocking the affective (...) communication between individual and environment. I will redefine feelings of depression as situated affections, and hence suggest that they are products of the individual's situatedness in a depressogenic environment and they function in initiating an active withdrawal from such environment. (shrink)

Emotion Review, Volume 14, Issue 1, Page 55-65, January 2022. Phenomenologists define social impairments as key aspects of depression and argue that depression is irreducible to the individual. In this article I aim to further elaborate this non-reductionist notion of depression by claiming that depression not only corresponds to an impaired experience of social relations, but also arises from a socially impaired world. To pursue this goal, I will challenge the understanding of depression as an affective disorder blocking the affective (...) communication between individual and environment. I will redefine feelings of depression as situated affections, and hence suggest that they are products of the individual's situatedness in a depressogenic environment and they function in initiating an active withdrawal from such environment. (shrink)

Phenomenologists define social impairments as key aspects of depression and argue that depression is irreducible to the individual. In this article I aim to further elaborate this non-reductionist notion of depression by claiming that depression not only corresponds to an impaired experience of social relations, but also arises from a socially impaired world. To pursue this goal, I will challenge the understanding of depression as an affective disorder blocking the affective communication between individual and environment. I will redefine feelings of (...) depression as situated affections, and hence suggest that they are products of the individual's situatedness in a depressogenic environment and they function in initiating an active withdrawal from such environment. (shrink)

Over recent years, there has been a focus in corporate activity upon the concept of corporate social responsibility (CSR) and one of its central platforms, the notion of sustainability, and particularly sustainable development. We argue in this article that the use of such a term has the effect of obfuscating the real situation regarding the effect of corporate activity upon the external environment and the consequent implications for the future. One of the effects of persuading that corporate activity is sustainable (...) is that the cost of capital for the firm is reduced as investors are misled into thinking that the level of risk involved in their investment is lower than it actually is. We analyse the effects of this misrepresentation and argue for a fuller debate about sustainability. (shrink)

Sociocultural norms against women can contribute to promoting intimate partner violence (IPV) and shape women's decision to disclose IPV. A cross‐cultural analysis of the existing literature is needed to present an overview of the influences of sociocultural norms on women's decisions regarding the disclosure of IPV across different cultural contexts. The purpose of the review was to synthesize published quantitative, qualitative, and mixed methods (MMs) studies to identify known sociocultural norms across different cultures that may influence women's decision to disclose (...) IPV. The Whittemore and Knafl framework, Rayyan software, and PRISMA flow diagram were used. Databases included APA PsycInfo, CINAHL, PubMed, SocINDEX, and Women's Studies International. The quality of studies was assessed by the MMs appraisal tool. A total of 15 research articles written in English and published in peer‐reviewed journals were included. Main categories emerged: (1) stigma surrounding IPV disclosure, victimization, and divorce; (2) gender roles; (3) preserving family honor; and (4) Children's well‐being and future. A one‐size‐fits‐all approach is not adequate for women who are considering disclosing IPV. Findings underscore that regardless of residing in individualistic countries, those sociocultural norms related to traditional gender roles and gender inequality are still important barriers to the disclosure of IPV among women with collectivist roots. (shrink)

This article draws on the ecological model of teacher agency and elaborates on how teacher agency is achieved, its components and how it could be strengthened. This model highlights professional competence, structural and cultural context, and professional purpose as the main elements of achieving agency. In this paper, we specify some elements of the ecological model and elaborate on how three types of reflection could be used to strengthen conditions for achieving teacher agency. These include, first, procedures aimed at articulating (...) the theory of action, including effective strategies, rules and principles for practice; second, procedures of practical reflection, aimed at fostering the conceptualization of practice and the understanding of oneself as a teacher; and third, procedures of critical reflection, which help to address the inequalities and malpractices of education and society. The main importance of this paper is to extend the practical relevance of the ecological model for teacher learning settings. (shrink)

We investigate the theory Peano Arithmetic with Indiscernibles ( \(\textrm{PAI}\) ). Models of \(\textrm{PAI}\) are of the form \(({\mathcal {M}},I)\), where \({\mathcal {M}}\) is a model of \(\textrm{PA}\), _I_ is an unbounded set of order indiscernibles over \({\mathcal {M}}\), and \(({\mathcal {M}},I)\) satisfies the extended induction scheme for formulae mentioning _I_. Our main results are Theorems A and B following. _Theorem A._ _Let_ \({\mathcal {M}}\) _be a nonstandard model of_ \(\textrm{PA}\) _ of any cardinality_. \(\mathcal {M }\) _has an expansion (...) to a model of _ \(\textrm{PAI}\) _iff_ \( {\mathcal {M}}\) _has an inductive partial satisfaction class._ Theorem A yields the following corollary, which provides a new characterization of countable recursively saturated models of \(\textrm{PA}\) : _Corollary._ _A countable model_ \({\mathcal {M}}\) of \(\textrm{PA}\) _is recursively saturated iff _ \({\mathcal {M}}\) _has an expansion to a model of _ \(\textrm{PAI}\). _Theorem B._ _There is a sentence _ \(\alpha \) _ in the language obtained by adding a unary predicate_ _I_(_x_) _to the language of arithmetic such that given any nonstandard model _ \({\mathcal {M}}\) _of_ \(\textrm{PA}\) _ of any cardinality_, \({\mathcal {M}}\) _has an expansion to a model of _ \(\text {PAI}+\alpha \) _iff_ \({\mathcal {M}}\) _has a inductive full satisfaction class._. (shrink)

This chapter centers around the question of whether theism is rational. We begin by discussing different theories of rationality, and introducing some importantly related epistemic concepts and controversies. We then consider the possible sources of rational belief in God and argue that even if these provide some positive support, the fact of religious disagreement defeats the rationality of theism.

Most models of corporate social responsibility revolve around the controversy as to whether business is a single dimensional entity of profit maximization or a multi-dimensional entity serving greater societal interests. Furthermore, the models are mostly descriptive in nature and are based on the experiences of western countries. There has been little attempt to develop a model that accounts for corporate social responsibility in diverse environments with differing socio-cultural and market settings. In this paper an attempt has been made to fill (...) this gap by developing a two-dimensional model of corporate social responsibility and empirically testing its validity in the context of two dissimilar cultures – Australia and Bangladesh. The two dimensions are the span of corporate responsibility and the range of outcomes of social commitments of businesses. The test results confirm the validity of the two-dimensional model in the two environments. The Factor analysis revealed two leading dimensions. Cluster analysis pointed to two distinctive clusters of managers in both Australia and Bangladesh, one consisting of managers with a broad contemporary concept of social responsibility, and the other with a limited narrow view. The paper concludes that corporate social responsibility is two-dimensional and universal in nature and that differing cultural and market settings in which managers operate may have little impact on the ethical perceptions of corporate managers. (shrink)

This study aims to explore the positive psychological effects of culinary experiences during the COVID-19 lockdown days. Qualitative research methods adopted to provide a deeper understanding. Data was collected through a structured online survey from 30 participants in Turkey. This occurred between April 10th and June 3rd, 2020 when the strict confinement measures were applied. Content analysis was deductively applied according to the Stebbins’s Theory of Casual vs. Serious Leisure which classifies the well-being according to characteristics of leisure experiences. The (...) results revealed that at the first stage people went into the kitchen with the motivation of pure happiness and relaxation indicating hedonic well-being. However, people who intended to spend time with culinary activities with the expectations of pure happiness left the kitchen with eudaimonic outcomes by gaining special skills and knowledge, self-actualization and self-enrichment. When these outcomes are evaluated based on the Stebbins’s theoretical framework, culinary activities have both casual and serious leisure experience characteristics in terms of psychological well-being. It is understood that culinary activities have versatile leisure characteristics. Thanks to the culinary activities, people do not only obtain pure happiness and relaxation but can draw wider inferences about their life by realizing their own potential during the psychologically challenging COVID-19 lockdown days. (shrink)

In Arabic and Turkish dictionaries, qıyāmat has a meaning that includes both the end of the world and the day of reckoning. In the Qur’ān, apocalypse is used for referring to the Day of Judgment. The end of the world is described mostly by as-sāa and similar words. First, in order not to cause any confusion, we will use cosmic qıyāmat for the event which will take place after the first blowing of the trumpet and which is called as-sāa by (...) Qur’ān. We will use qıyāmat/doomsday for the event which will take place after the second blowing of the trumpet. According to Qur’ān, the cosmic qıyāmat begins with the first blowing of the trumpet. Its characteristic features are, such as a violent shaking, splitting of the sky, walking of the mountains hitting each other like clouds of dust, darkening of the stars, extinction of the sun and the moon at the same time, overflowing and boiling of the seas, and transformation of the world into a plain platform where there is neither a pit nor a mound after all. On the other hand, qıyāmat/doomsday begins with the second blowing of the trumpet. Since the sky has already opened and the earth has flattened like stretched animal skin as a result of the cosmic qıyāmat, the place is ready. Then people rise from their graves. They are sent in groups to the location of reckoning. There is a court before which no one is subjected to any unfairness; and at the end, there is heaven or hell. There are depictions of apocalypse in many chapters of Qur’ān. In these depictions, it is not clear whether it is the cosmic qıyāmat or the qıyāmat/doomsday. Qur’ān usually begins with depicting cosmic qıyāmat and lasts with portraying qıyāmat/doomsday. Namely, both processes are intertwined. This fact causes confusion between the depictions of cosmic qıyāmat and the ones of reckoning day. For example, the first 5 verses of Surah al-Qāriʿah describe the cosmic qıyāmat. Al-Qāriʿah is one of the names of the cosmic qıyāmat. It is portrayed as a terrible disaster, terrible voice and heart breaking horror. At that moment, people will be thrown here and there like blades around the fire. The mountains will be like coloured wool scattered around. Then the following verse describes the positions of those whose scales are heavy or light. As seen, after a terrifying short scene of cosmic qıyāmat, the verses rapidly pass to describe qıyāmat/doomsday. This is normal considering the dynamic perspective of Qur’ān. However, some commentators have linked the depiction in the first five verses to the following verses and interpreted it as the qıyāmat/doomsday. They tried to justify this through strained interpretations. The same is also true for Surah az-Zalzalah. The first five verses of this surah depict violent quakes, shedding of the heaviness of the earth, astonishment of the human being who are crying "what is happening to this?!". It is certain that violent quakes are referring to cosmic qıyāmat. The shedding of heaviness of the earth is interpreted as earth’s turning upside down. Some commentators claim that the heaviness of the earth means "humans and jinn". They say that this verse articulates the resurrection. In this case, for a meaningful integrity, the two following verses must be replaced. The earth reveals the dead that it has hided underground through resurrection. The reckoning begins and the earth speaks. Human become surprised by this and express their astonishment by crying, "what is happening to this (earth)". However, in such an interpretation, although a meaningful integrity is created via making a replacement, it is not easy to find a place for the following verse "People leave their graves in groups" (az-Zalzalah 99/6). It is reasonable to accept that the first five verses belong to the cosmic qıyāmat and the sixth verse belongs to the Day of Judgment. Because, as from the sixth verse, like in the previous chapter, it is mentioned that people will be removed from their graves in groups. Despite the confusion we have mentioned, this surah is also interpreted as if the whole surah belonged to qıyāmat/doomsday via linking the previous verses to the next verses, similar as in the Surah al-Qāriʿah. A similar confusion also exists in the Surah of al-Infitār, al-Inshiqāq and at-Takwīr. The examples clearly revealed the intertwining between the cosmic qıyāmat and the qıyāmat/doomsday depictions in the Qur’ān.. Knowing the intricacy between the processes of apocalypse scenes in Qur’ān will be a signal for a more accurate interpretation. (shrink)

The Tafsīr al-Muqātil (d. 150/767) is the oldest available complete commentary text. In this respect, it has been a focus of attention. In this tafsīr, the references to the Battle of Badr in the explanation of some Makkī surahs are remarkably numerous. Badr was the first war that the Prophet made with the polytheists of Makkah, and it took place in the second year of the migration to Madīna (A. H. 2). The polytheists were far superior to the Muslims in (...) terms of both equipment and numbers. Therefore, the success achieved in this expedition meant a lot not only in terms of survival but also in terms of morale of Muslims. Details of this war are included in Surah Anfāl, and various aspects of it are referred to in other Madanī surahs. It is not difficult to understand the mention of such an important war in Madanī surahs. However, the references to the Battle of Badr -which has not yet taken place- in the commentary of the Makkī surahs, are particularly challenging. In this tafsīr, 66 verses of various Makkī surahs are explained through the Battle of Badr. This study was carried out in order to reveal the background of the Badr references of the Makkī surahs in Muqātil tafsīr. Muqātil stands out in the Hadith in terms of reliability, and in the Kalām as a widely discussed personality with his various views. Although he has been criticized from various aspects of his Tafsīr, it is generally considered a great authority. His work is easy to understand; it combines narration and insight. The similar of every possible verse has been given. The author's mastering at the Arabic language showed itself in the words of the Qur’ān. Almost no words remained unexplained. Muqātil is closely related to the Arabic language that had been in effect in the era of revelation, and he generally carried out his tafsīr activities by considering the era of revelation. In Muqātil's view of tafsīr, no verse is independent from the experiences of the period, and each verse gains meaning with its context. In his tafsīr, Muqātil draws a view of Badr without alternatives. While other tafsīrs include other achievements of Muslims in addition to Badr, such as the victory of the Battle of the Ditch and the conquest of Makkah, in the tafsīr of Muqātil the difference of Badr as the biggest blow against the polytheists of Makkah is clearly stated. It may not be very convincing to explain his insistence on Badr as random touches and sometimes anachronistic mistakes, given his skill in tafsīr and his command of the Qur’ān in terms of both content and language. Badr stands as a conscious choice, not a mistake in Muqātil. As it can be seen in examining the verses, the forward-looking statements present in the majority of the verses; this emphasis also prepared the ground for Muqātil's explanations. In any case, Muqātil sometimes did not care about falling into historical inconsistency. If we exclude these 5 verses, which can be explained with Badr although they are Makkī, the attitudes of other commentators regarding the emphasis of Badr in the Makkī verses in the remaining 61 verses are as follows: al-Ṭabarī (d.310/923) included the views pointing to Badr in only 3 of the 61 verses in his tafsīr. This shows us that the emphasis of Badr in the Makkī verses was not generally adopted by other early commentators except Muqātil. Because in al-Ṭabarī's tafsīr, the views on tafsīr from the era of Aṣ-ṣaḥābah (the Companions), Tābiʿūn (the second generation following the Companions) and Tābiʿū al-Tābʿīn (the third generation) are mentioned together with isnad (the chain of reporters), except for Muqātil and al-Kalbī. al-Zad̲j̲d̲j̲ād̲j̲ (d. 311/923), who was contemporary of Ṭabarī, included Badr in only two of the 61 verses in his philological tafsīr. In other words, al-Zad̲j̲d̲j̲ād̲j̲ is on a very different line from Muqātil regarding Badr. al-Māturīdī (d. 330/944) included Badr among other explanations in only 4 of the 61 verses in his tafsīr, and did not mention Muqātil's view even among the possible meanings of the other verses. al-Rāzī (d. 606/1210) included Badr in 10 of 61 verses among other explanations. In the remaining 51 verses, he did not find it necessary to mention Muqātil's view along with other possibilities. Apparently, al-Rāzī, like others, did not consider Muqātil's explanations reasonable. Nevertheless, Razi was the commentator who gave greater place to the Badr emphasis of Muqātil in his tafsīr. In this case, how can the passion for Badr, seen in the Muqātil tafsīr, be explained? We think it would be correct to seek the reasons of Muqātil's -sometimes reasonable, sometimes inappropriate, and sometimes anachronistic- explanations of Badr in the importance he gave to this expedition and in the method of relying on concrete data in the interpretation of the Qur’ānic verses. In his view of tafsīr, no verse is independent of the experiences of the period. (shrink)

It is commonly thought that we depend fundamentally on the “evidence of the senses” for our empicial beliefs, including and most directly, our beliefs about our local environment, the spatial world around us. The ultimate evidence we have for our perceptual beliefs is provided in some way by perception or perceptual experience. But what is this evidence? There seem to be three main options: external factualism allows that the evidence include facts about the external world; internal factualism takes facts that (...) involve only the internal, mental world—like facts about one’s perceptual experiences or appearances—to count as one’s perceptual evidence; and non-factualism takes propositions, including false ones, to count as evidence—for example, propositional contents of appearances or seemings. We shall see that all these options face significant challenges. Some might conclude that perceptual beliefs can be justified without depending on evidence. Others might choose to accept skepticism: our perceptual beliefs are not justified. I shall end, however, by tentatively suggesting that there is a sort of internal fact that is a plausible candidate for perceptual evidence that has been overlooked. (shrink)

Conceptions of teaching quality and teacher accountability, and the values and assumptions that underpin them, are relatively under‐examined by policy makers. We suggest ways in which philosophers might address this deficit, with reference to policy concerns found in the United Kingdom (UK). Further philosophical questions are generated by this process of reflection and we offer a partial analysis of those we judge to be of particular significance. While optimistic generally, we identify three challenges to asserting a role for philosophical analysis (...) in policy, practice and research concerned with teacher education, and urge philosophers of education to engage in constructive dialogue with other critical and reflective thinkers in the field of education. (shrink)

The relationship between ecology and democracy has a complex history and an uncertain future. Ecological crises threaten all forms of life on earth, and democracy too is endangered, as popular discontent, elite malfeasance, and unresponsive institutions herald crisis if not collapse. It is clear that our present political concepts and institutions are inadequate for meeting the challenges of living in right relation with the more-than-human world and, moreover, that these inadequacies are themselves symptoms of a failing political-cultural story and a (...) lack of concrete practices of ecological renewal, a story that does not recognize that there is no "people" without the earth and that power is not held by humans alone but in common with the natural world--intensifying weather events effected by climate change are only the most obvious example. Earthborn Democracy upends conventional accounts, which view democracy as a modern invention, by probing deep histories of egalitarian political organization beyond the ancient Athenian efforts so feared by the American founders in the premodern Americas, Mesopotamia, and many other egalitarian cultures. Unlike the constitutional democracies in nation-states, which are in service to economic directives, the political practices and stories excavated in the book illustrate the interdependence necessary to inspire and orient the work of ecological and democratic renewal. Responses to climate catastrophe call for an understanding of how unconscious desire can be a resource for collective democratic action. Developing an embodied account of the unconscious in which a desire for pleasure is central, the authors examine the knowledge and living traditions of Indigenous communities; the incorporation of "pleasure activism" into contemporary social movements and antiracist struggles; and practices of cooperation-cross-species affinity and relational grassroots political organizing around the world. The resonances across these examples trace the possibility for renewal of individual and collective selves through the work of ecological attunement and restoration. Building from re-envisioned democratic histories and this radical rereading of the collective unconscious, they show how contemporary political experiments and practices might cultivate and channel desires for autochthonous-earthborn-democracy, as the Athenian mythos names it. (shrink)

Comment parler d'humanisme aujourd'hui? À partir d'une lecture anthropologique de Montaigne, ce livre aborde cette question par la notion de diversité au sein d'une humanité une : la capacité à concevoir et juger font de l'humanité une seule espèce. Lire Montaigne permet d'aller vers la reconnaissance de 'l'humanité des autres', celle de tous ceux qui ont résisté à l'esclavage, à la conversion forcée, au colonialisme, à l'inquisition. Sa voix lointaine nous fait entendre ceux qui crient justice en disant que 'la (...) vie des Noirs compte', ou ceux qui sont devenus une 'humanité mobile', exposés au sort funeste de la noyade ou de la mendicité, et qu'on appelle 'migrants'. En récusant les concepts de 'sauvage', de 'primitif', de 'barbare', c'est le bon sens de tous qui est dans ce livre honoré, un bon sens qui est à la base de tout acte de résistance, c'est-à-dire de tout acte de liberté."--Page 4 of cover. (shrink)

Religion is a significant social force on organizational practice yet has been relatively underexamined in organization theory. In this article, I assert that the institutional logics perspective is especially conducive to examine the macrolevel role of religion for organizations. The notion of the religious logic offers conceptual means to explain the significance of religion, its interrelationship with other institutional orders, and embeddedness into and impact across interinstitutional systems. I argue for intrainstitutional logic plurality and show that specifically the intrareligious logic (...) plurality has been rather disregarded with a relative focus on Christianity and a geographical focus on “the West.” Next, I propose the concept of interinstitutional logic prevalence and show that the religious logic in particular may act as a metalogic due to its potential for uniqueness, ultimacy, and ubiquity. Through illustrations from Islamic Finance and Entrepreneurship, I exemplify implications of logic plurality and prevalence for organizations and societies. (shrink)

Ghazzālī, 1058-1111; political thoughts.

On the ethics and character of Prophet Muḥammad d. 632.

BackgroundProfessional ethics refers to the use of logical and consistent communication, knowledge, clinical skills, emotions and values in nursing practice. This study aimed to explore and describe factors that affect professional ethics in nursing practice in Iran.MethodsThis qualitative study was conducted using conventional content analysis approach. Thirty nurses with at least 5 years of experience participated in the study; they were selected using purposive sampling. Data were collected through semi-structured interviews and analyzed using thematic analysis.ResultsAfter encoding and classifying the data, (...) five major categories were identified: individual character and responsibility, communication challenges, organizational preconditions, support systems, educational and cultural development.ConclusionsAwareness of professional ethics and its contributing factors could help nurses and healthcare professionals provide better services for patients. At the same time, such understanding would be valuable for educational administrators for effective planning and management. (shrink)

Waggish Coquetry in South Asian Street Communication critically examines the role of coquettish remarks in urban life of South Asia, in the context of the sociology and linguistics of South Asian street communication. Ali R. Fatihi explores the design and structure of coquetry, and in so doing sheds light on the role of gendered street communication as a type of sexual harassment. Fatihi takes up the semiology of the street, focusing on the street as the locus of communication and its (...) meaning in the community"--Provided by publisher. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)