Business Ethics, the Environment &Responsibility, Volume 32, Issue 1, Page 164-178, January 2023.

Language plays a central role in the life and activities of our world. This article is a theoretical analysis of the dynamic powers of language in driving possible value-based orientations in higher education. The multilingual nature of the continent of Africa and its bilateral lingual experiences during the colonial eras should be considered as both factual and impacting factors in evaluating language dynamics within value orientations and learning in the African case study. To this end, the article attempts to contribute (...) to the fact that there is a need to find or reinstate value in Africa’s linguistics dynamics and its complexities, as well as give them properly structured orientations within the new phase of repositioning Africa in the global spaces. (shrink)

The contemporary world today has evolved into a global village. This civilization owes its existence to fast means of communication systems. Thus the global world is knighted into one political economy. Distances are reached under seconds. Notwithstanding the fast means of communication gadgets in our time, African traditional means of communication has survived the test of time. What then has been the connection of Africa traditional means of communication and politics? The answer to this question, specifically as operative in Ogba (...) land is the main thrust of this paper. The issues in discourse includes communication and the socio-political sphere, the town crier and Ogba socio-political culture using the literature approach. (shrink)

The modus operandi of this paper is centered on governance and the metaphysical forces in Ogba Land. In other words the main focus of the article is that theocracy is concomitant with Ogba metaphysics. The salient points discussed include Maduabuchi Dukor’s reflection on African cosmic environment as posited in Dukor’s four great works on African philosophy. Others include Jewish theocratic tradition, Islamic theocratic tradition and Ogba theocracy and metaphysics in the light of Dukor’s philosophy. The researcher adopted the literature approach (...) to achieve the aforementioned objectives. (shrink)

Articles on the life and works of Āraja Ālī Mātubbara, 1901-1986, Muslim philosopher and author from Bangladesh.

This article describes and analyses how small protests against the construction of a hydropower plant at a local level took a national level and led to a rare occasion where Swedish parliament overran a governmental decision. This event in 1979 had significant consequences for the government, which had to pay 270 million kroner in compensation to the enterprise that was willing to build the plant in Sölvbacka in northern Sweden. With reference to the research on political consequences of social movements, (...) we propose that this small group of local activists achieved their goals thanks to the continued protests, help of significant political allies at the local and national level, and the general political context which dominated in Sweden after the elections in 1979. The study demonstrates that even small groups of citizens in remote areas can have an impact on environmental or energy politics by sustaining their mobilisation and gaining support from important political allies. (shrink)

There is a well-established relationship between isolation and both morbidity and mortality in the context of addiction recovery, yet the protective effects of intimate and familial relationships have not been adequately assessed. The current paper uses the European Life In Recovery database to assess the association between relationship status and living with dependent children on recovery capital of people in recovery from drug addiction, operationalised by the Strengths And Barriers Recovery Scale. The study participants were drawn from the REC-PATH study (...) and supplemented by a second sample recruited by the Recovered Users Network across various European countries, resulting in a combined sample of 1,313 individuals completing the survey, primarily online. The results show that, in recovery, those who are married or co-habiting reported significantly greater recovery strengths and fewer barriers to recovery, and reported greater gains in recovery capital across their recovery journeys. Similar associations are found for participants who have dependent children living with them. There is also some indication that this association is stronger for female than for male participants. Finally, having more people that one can rely on and a greater proportion of people in recovery in the social network are both linked to greater recovery capital and greater self-reported growth in recovery capital. We conclude that this study provides further evidence in favour of a “social cure” in recovery, in which close familial ties are associated with stronger recovery resources. (shrink)

Bekanntermaßen ist die philosophische Ethik spätestens seit Nietzsches Kritik an der moralischen Weltinterpretation und der modernen Ablehnung aller Metaphysik in eine tiefgreifende Krise geraten. Strittig ist dabei vor allem die Berufung auf die Vernunft geworden. Bei dieser Gelegenheit wird gern auf den göttlichen Ursprung des Sittengesetzes oder auf die Verbindlichkeiten der Pflicht verwiesen. Dabei wird zumeist nicht bedacht, daß ein vernünftiges Urteil die individuellen und allgemeinen Bestimmungen sinnvollen und vertretbaren Handelns in einem Widerstreit entgegengesetzter Momente austrägt. Das zeigt sich bei (...) der Analyse von Scham, Freundschaft und Liebe, die im Begriff eine Gegenbewegung im Denken erfordern, so daß sich Nähe und Ferne wechselseitig interpretieren. (shrink)

The term dikē has a wide range of meanings in tragic poetry. However, we could identify two distinctively or predominantly Euripidean trends that are closely associated with the use of dikē and are actually interdependent. Heracleidae, Suppliants, and Phoenissae are good test-cases in that regard. Whilst the plays bear strong resemblances to Aeschylean and secondarily Sophoclean dramas, the treatment of dikē is differentiated. 1) By contrast with Aeschylus and secondarily Sophocles, dikē in these Euripidean plays is viewed in connection to (...) socio-political values and institutions that are essentially humanly constructed. The focus is shifted to the nature and role of these human conventions and the way in which they interact with deeply-rooted, traditional patterns of conduct. The plays explore the difficulties, complications or failures that can arise in practice, in the frame of the quest for dikē. 2) Despite the occasionally strong individualization and interest in characterization, Euripides focuses on the consequences of the disturbance of dikē for the community as well as on the difficulties involved in the execution of dikē, rather than the rigid, and somewhat abstract, demand for the execution of dikē itself. Individual actions of doubtful justification are largely viewed and assessed in the light of their consequences for the polis. A major, pertinent issue is both the necessity and the limitations of vengeance or punishment, both on an individual and on a collective scale. (shrink)

This work reveals the ambivalence of the notion of philia and its inability to serve as a foundation for the civic order when it is not supported by dike. The range of different analytical approaches opens up the perspective from which philosophy addresses a pivotal question for social and political ties in ancient Greece.

The questions of philosophical understanding and justice are essentially interrelated from the very beginnings of the Greek philosophizing. Just as the philosophical hermeneutics or hJrmeneiva has its prephilosophical origin in the Greek god Hermes, the Platonic understanding of justice has it in the goddess Dike. In his ambivalency Hermes thus indicates the possibility of understanding as well as the possibility of misleadance or misuse of understanding, which – in the horizon of Socratic and Platonic philosophy – means the same (...) as lack of understanding. In the Platonic philosophy the cognition and ethical attitude are namely closely related. But if the ethical attitude is understood mostly as righteousness, the latter shouldn’t be understood in the somewhat reduced meaninf of accordance of human actions with the state laws; what we have to deal with is the inner accordance and harmony of man and his soul, and this also means the accordance of man with the world he lives in From this point of view the potential hermeneutical an-archism” can once again – this time in another way – be pointed towards the question of ajrchv and transposed from the sphere of mere theory into the very being of human life, which is – in the Platonic philosophy – threated through the question of soul. (shrink)

La question de la compréhension philosophique et celle de la justice sont intrinsèquement liées depuis les débuts de la philosophie grecque. La compréhension platonicienne de la justice tire son origine pré-philosophique de la déesse Diké, tout comme l’herméneutique tire la sienne du dieu grec Hermès. L’ambivalence d’Hermès implique la possibilité de comprendre mais aussi la possibilité de séduire ou d’abuser de cette compréhension, ce qui, dans l’horizon de la philosophie socratique et platonicienne, signifie en fait un défaut de compréhension. Dans (...) la philosophie platonicienne, la connaissance et la position éthique sont intimement liées. Si cette position éthique s’entend comme la justice, celle-ci ne doit pas être entendue dans le sens, quelque peu réducteur, d’une harmonie entre les actions de l’homme et les lois de l’Etat. Nous devrions plutôt nous occuper de l’harmonie intérieure de l’homme et de son âme, ce qui signifie en même temps l’harmonie entre l’homme et le monde dans lequel il vit. De ce point de vue, « l’an-archisme » herméneutique potentiel peut s’orienter, d’une nouvelle façon cette fois-ci, vers la question de l’archè et se transposer d’une simple théorie en existence même de la vie humaine, traitée dans la philosophie platonicienne à travers la question de l’âme. (shrink)

Pitanja filozofskog razumijevanja i pravednosti bitno su povezana od samih početaka grčkog filozofiranja. Baš kao što filozofska heremenutika ili hJrmeneiva ima svoj pretfilozofski izvor u grčkome bogu Hermesu, platoničko razumijevanje pravednosti ima ga u božici Dike. U svojoj ambivalentnosti Hermes tako naznačuje mogućnost razumijevanja kao i mogućnosti zavođenja ili zloupotrebe razumijevanja, koje – u horizontu sokratičke i platoničke filozofije – znači zapravo nedostatak razumijevanja. U platoničkoj filozofiji, naime, spoznaja i etički stav blisko su povezani. Ali ako se taj etički (...) stav ponajvećma razumije kao pravičnost, potonja se ne smije razumjeti u ponešto reduciranom značenju slaganja ljudskih djelovanja s državnim zakonima; ono čime se trebamo baviti jest unutarnje slaganje i harmonija čovjeka i njegove duše, a što također znači slaganje čovjeka sa svijetom u kojemu živi. S tog gledišta, potencijalni hermeneutički ‘an-arhizam’ može se ponovno – ovoga puta drukčije – usmjeriti prema pitanju ajrchv i transponirati iz sfere puke teorije u samo biće ljudskoga života, koje se – u platoničkoj filozofiji – tretira kroz pitanje o duši. (shrink)

Die Fragen des philosophischen Verstehens und der Gerechtigkeit stehen seit den Anfängen der griechischen Philosophie in einem wesentlichen Zusammenhang. Die philosophische Hermeneutik oder hJrmeneiva hat ihren präphilosophischen Ursprung im griechischen Gott Hermes; das platonische Verständnis der Gerechtigkeit wiederum geht auf die Göttin Dike zurück. Das ambivalente Wesen des Hermes verweist auf die Möglichkeit des Verstehens, aber auch der Verführung im Sinne eines missbrauchten Verstehens, womit im Horizont der sokratischen und platonischen Philosophie eigentlich ein Nichtexistieren von Verstehen gemeint ist. In (...) der platonischen Philosophie liegen nämlich die Erkenntnis und die ethische Position eng beieinander. Fasst man diese ethische Position aber hauptsächlich als Gerechtigkeit auf, so darf man diese nicht in etwas reduzierterem Sinn als die Übereinstimmung menschlichen Handelns mit den staatlichen Gesetzen verstehen; uns interessiert vielmehr die innere Übereinstimmung und Harmonie des Menschen in seiner Seele, und das bedeutet auch die Übereinstimmung des Menschen mit der Welt, in der er lebt. Von diesem Standpunkt aus kann man den potenziellen hermeneutischen „An-archismus” erneut – diesmal allerdings auf andere Weise – auf die Frage der ajrchv ausrichten und aus der Sphäre reiner Theorie in das Wesen selbst des menschlichen Lebens transponieren. Dieses Wesen des menschlichen Lebens wird in der platonischen Philosophie anhand der Frage nach der Seele behandelt. (shrink)

The object of this paper is to demonstrate the philological relation between justice, law and equality in ancient Greek or, that is the same, the philosophical relation between ethics, politics and economics. Actually it is interesting to examine the etymology of the word dikē which derives from the Sanskrit diś-(dik) and it refers more than to the generic idea of the «straight line» to the specific and astronomical concept of the «horizon (or skyline)», the apparent line that separates the cosmos (...) into two equal parts, the earth from the sky, meaning the same idea of equality which should be a rule of just law and ethical perfection. Moreover, according to my hypothesis Plato may have used the analogy of the horizon to explain his cosmological Doctrine of Ideas. (shrink)

On the Indic philosophy of atomism; in the light of materialism.

How are we disposed to the problem of natural resources scarcity that we face today and to the fact that certain natural sources remain unused, whereas the exploitation of others puts further strain on the already degraded biosphere? The scarcity of natural resources not only imposes a series of ecological issues on us; it also challenges democracy as organizational system and way of life, because it increases inequality, conflict, authoritarianism, and repression. One way to address this predicament would be the (...) re-appropriation of our relation with the biosphere by ceasing to see it as a limitless source of extraction and consumption. This essay suggests that a certain part of this.. (shrink)

Kerekh 1. Toldot ha-adam, as̀arah maʼamarot.

Solon is our only primary source for the intellectual context of archaic Athenian political thought. Dike is central to that context. The primary question of dike is the degree of abstraction it denotes. To Solon dike is neither an abstract principle with metaphysical proportions, nor merely the concrete procedures of dispute mediation.Solon understands Dike in a polis that is ordered by the thoughts and actions of particular human beings, not by divine dispensations. This re-alignment of political (...) authority from vertical authoritarianism to horizontal citizen relationships is directly related to the views of nature found in the Milesian philosophers. Solon's dike is immanent from the thoughts and actions of the citizens; it is not a divine power pushing down on the polis.Solon's dike has three distinct functions. First, it is the inevitable result of unjust thoughts and actions; this is ‘natural dike’. Second, dike is a process of dispute mediation; this is ‘procedural dike’. Third, dike is a nascent ordering principle in the polis, found in one passage in Solon as distinct from the consequent retribution. Dike is an archaic concept standing for a comprehensive inevitability in the interactions of the citizens. (shrink)

Solon is our only primary source for the intellectual context of archaic Athenian political thought. Dike is central to that context. The primary question of dike is the degree of abstraction it denotes. To Solon dike is neither an abstract principle with metaphysical proportions, nor merely the concrete procedures of dispute mediation. Solon understands Dike in a polis that is ordered by the thoughts and actions of particular human beings, not by divine dispensations. This re-alignment of (...) political authority from vertical authoritarianism to horizontal citizen relationships is directly related to the views of nature found in the Milesian philosophers. Solon’s dike is immanent from the thoughts and actions of the citizens; it is not a divine power pushing down on the polis. Solon’s dike has three distinct functions. First, it is the inevitable result of unjust thoughts and actions; this is ‘natural dike’. Second, dike is a process of dispute mediation; this is ‘procedural dike’. Third, dike is a nascent ordering principle in the polis, found in one passage in Solon as distinct from the consequent retribution. Dike is an archaic concept standing for a comprehensive inevitability in the interactions of the citizens. (shrink)

El artículo analiza la noción griega de philía y describe dos enfoques diferentes, que se asocian respectivamente con Sócrates y Protágoras. Para el primero, la amistad, conectada con eros, es el lazo más importante entre los seres humanos, en tanto que para Protágoras ninguna relación, incluida la philía, puede estar por encima de justicia. La Medea de Eurípides sería una aplicación de la teoría de Protágoras a un caso célebre en la literatura mítica.