The English School analytical framework concerning theformation of order in international relations posits that states establish orderthrough rules and institutions within the framework of common interests andvalues to protect against anarchy. State-centred orders with limited civil societycooperation are pluralistic, while their converse are solidarist. The Association of Southeast Asian Nations was established in 1967 by Malaysia, Thailand, the Philippines, Singapore,and Indonesia based on common interests, such as strengthening sovereigntyand creating stable relations in the face of anarchic problems like communismand internal (...) instability. In numerous conventions ASEAN has adopted variousnorms, such as respect for the sovereignty of the states, the rule of law, non-useof power, peaceful resolution of disputes, and non-interference in other states.All these norms showed that the primary purpose of ASEAN is to protect statesovereignty and interests and to establish peaceful regional relations. The factthat state sovereignty is at the forefront, with limited cooperation of non-stateactors, shows that the ASEAN regional order is pluralist. This article analysesthe emergence and appearance of the ASEAN regional order in the context of the ES. (shrink)

It is common to designate Lamarck and Lamarckism as the main historical references for conceptualizing the relationship between organisms and the environment. The Lamarckian principle of the inheritance of acquired characters is often considered to be the central aspect of the “environmentalism” developed in this lineage, up to recent debates concerning the possible Lamarckian origins of epigenetics. Rather than focusing only on heredity, this article will explore the materialist aspect of the Lamarckian conception of the environment, seeking to highlight that (...) the life-supporting function of physicochemical milieux was its cornerstone. Indeed, compared to the Darwinian conception of the environment, which focuses on interindividual and interspecific relationships in a given habitat, Lamarck’s emphasis on the dependencies of organisms on physicochemical environments appears to have given rise to a very active philosophical environmentalism. Studying the environmental Lamarckism of 19th-century philosophers and social scientists in France, Great Britain, and the United States, such as Comte, Quatrefages, Spencer, and Ward, I propose to analyze their contribution to the conceptualization of the environment. The social, moral, or psychological conceptions of human environments that proliferated in the second half of the 19th century deviated from Lamarck’s more material approach, but they were still referencing Lamarck. Examining the scope of their “Lamarckism,” this article seeks to highlight the common context of life sciences and social philosophy, in which the environment emerged as a central issue in the 19th century. (shrink)

It is common to designate Lamarck and Lamarckism as the main historical references for conceptualizing the relationship between organisms and the environment. The Lamarckian principle of the inheritance of acquired characters is often considered to be the central aspect of the “environmentalism” developed in this lineage, up to recent debates concerning the possible Lamarckian origins of epigenetics. Rather than focusing only on heredity, this article will explore the materialist aspect of the Lamarckian conception of the environment, seeking to highlight that (...) the life-supporting function of physicochemical milieux was its cornerstone. Indeed, compared to the Darwinian conception of the environment, which focuses on interindividual and interspecific relationships in a given habitat, Lamarck’s emphasis on the dependencies of organisms on physicochemical environments appears to have given rise to a very active philosophical environmentalism. Studying the environmental Lamarckism of 19th-century philosophers and social scientists in France, Great Britain, and the United States, such as Comte, Quatrefages, Spencer, and Ward, I propose to analyze their contribution to the conceptualization of the environment. The social, moral, or psychological conceptions of human environments that proliferated in the second half of the 19th century deviated from Lamarck’s more material approach, but they were still referencing Lamarck. Examining the scope of their “Lamarckism,” this article seeks to highlight the common context of life sciences and social philosophy, in which the environment emerged as a central issue in the 19th century. (shrink)

Las fuentes hagiográficas de la Edad Media presentan un catálogo impresionante de enfermedades, pues Dios pone a prueba a sus fieles por medio de males espectaculares, signos visibles de la elección divina. Por su parte, el santo está en lucha perpetua con su cuerpo: vestidos que hieren la piel, privaciones de alimento, de sueño y de cualquier placer. A pesar de la debilidad física producida por estas privaciones y enfermedades, las capacidades de estos cuerpos son impresionantes. Cuanto más se domina (...) el cuerpo, más se domina el mundo material y más espectaculares son los milagros. El artículo examina también las virtudes y carisma del cuerpo muerto del santo y de su lugar de enterramiento, así como la relación entre maestro y discípulo, fuertemente emocional y casi física. (shrink)

In der aktuellen Diskussion werden die Begriffe "Vernunft" und "Rationalität" in Frage gestellt. Mit der "Rationalität" einer Handlung, einer Haltung oder einer Organisation bezeichnet man im Allgemeinen den Erfolg bei der Verwirklichung eines bestimmten Zweckes. Die "instrumentale Rationalität" als Grundlage einer Ethik, für die das Nachdenken über den Wert der Zwecke ohne Belang ist, wurde seit jeher heftig kritisiert. Kant verwendet das Wort "rational" in Bezug auf die Bestimmungsgründe des Willens. Nach Kant sind die Bestimmungsgründe des Willens entweder „subjektiv und (...) empirisch" oder „objektiv und rational". Wenn der Wille "rational" bestimmt wird, so hat dies zur Folge, dass die Personen andere Personen nicht nur als Mittel, sondern auch als Zweck behandeln. Also in der Kantische Ethik weist das Wort "rational" auf ein Wesen hin, das selbst ein Zweck ist und deshalb als solcher behandelt werden soll. Schließlich bedeutet in der Kantischen Ethik das Wort "rational" eine "Rationalität" der Zwecke. (shrink)

In der aktuellen Diskussion werden die Begriffe "Vernunft" und "Rationalität" in Frage gestellt. Mit der "Rationalität" einer Handlung, einer Haltung oder einer Organisation bezeichnet man im Allgemeinen den Erfolg bei der Verwirklichung eines bestimmten Zweckes. Die "instrumentale Rationalität" als Grundlage einer Ethik, für die das Nachdenken über den Wert der Zwecke ohne Belang ist, wurde seit jeher heftig kritisiert. Kant verwendet das Wort "rational" in Bezug auf die Bestimmungsgründe des Willens. Nach Kant sind die Bestimmungsgründe des Willens entweder „subjektiv und (...) empirisch" oder „objektiv und rational". Wenn der Wille "rational" bestimmt wird, so hat dies zur Folge, dass die Personen andere Personen nicht nur als Mittel, sondern auch als Zweck behandeln. Also in der Kantische Ethik weist das Wort "rational" auf ein Wesen hin, das selbst ein Zweck ist und deshalb als solcher behandelt werden soll. Schließlich bedeutet in der Kantischen Ethik das Wort "rational" eine "Rationalität" der Zwecke. (shrink)

In the context of change to the “new modernity” described in Beck’s work, companies develop management modes and methods that focus more and more on individuals. Constitutive of the individualization process, human resources practices have become ambivalent as the process itself. This contribution examines how a managerial and organizational innovation as telework contributes to the process of individualization, and the paradoxes it addresses to management. At the interface of the social and the technical, teleworking appears as a flexible arrangement, meeting (...) employees’ and employer’s demands – which is a characteristic of the process of individualization – by simultaneously fragmenting collectivity, exposing individuals to social risk, and producing exclusion. The authors focus on two consecutive paradoxes of such individualized managerial practices: the individual–collective dilemma and the autonomy–control paradox. Finally, the paper reveals HRM as a new institution of individualization in a world where regulation functions are more and more transferred to individuals themselves. (shrink)

The subject of human acts has been one of the controversial topics of kalām since the first centuries of Islam. A lot of concerning human acts –from divine attributes to divine decree and destiny, from the issue of good and evil (ḥusn and Qubḥ) to the boundaries of the reasoning, from the accountability with impossible things to the rational accountability, from the topics of substance and accident to causality- has been said and written in the history of Islamic tought. In (...) this study, the subject was discussed especially within the scope of man’s on his own action in connection with the divine knowledge, will, and power. On this issue, the Muʻtazila argues that human beings are independent in doing their good and evil acts with the power that God has given to them because of His will and wisdom, and that the evil actions that they have done cannot be associated with the divine attributes in any way. Sunnī theologians assert that God creates human actions through man’s orginated power. They also arguethat evil acts are not independent of the Divine Creation although human beings are the reason of evil in terms of thier acquisition (kasb) and will (irāda). Nevertheless, the representetives of the Sunnī kalām (Asharites and Māturīdis) differ on their account of acquisition, which expresses man’s agency in his acts. In contrary to the Mātūrīdiya, the Ashʻariya holds that acquisition is a created act of God. On the other hand, the Mashshai (peripatetic) philosophers, who are opposed by teologians on some issues such as divine attributes and the working of activity/acts in nature, consider human’s actions part of the eternal chain of cause-effect that emanate (al fayḍ) from the First Principle. However, according to them, every link of this chain is formed by the divine providence (al-ināyah). They also attribute morally evil acts not to the First Principle which is complete (tām) and full good (hayr), but to agents in the cause-effect chain. In summary, according to both teologians and philosophers, the ultimate source of human acts is the divine will and power. The acts that are morally or religiously evil, are not independent of man’s will. Thus, human beings are accountable for their actions. Philosophers and teologians, who agree on these issues, have explained their views and build their opinions on different concepts and principles. They have shown a very different attitude in their discourse and secondary principles, while all of them basically try to express the same idea. This difference has revealed within the frame of the following questions: Is man’s accountability for his actions because of his created power or will? Can evil actions, which are willed by human beings and therefore created by God, attributed to Him? Does the fact that the world emanates from God, the First Principle, due to His knowledge and essence, necessitate Him to be a willless and ineffective agent, and therefore to be a cause cause that has no effect on man's actions?Although teologians and philosophers have put forward different views in the context of the answers to these questions, they agree on the issues we have mentioned above. As this study shows, there is actually a common purpose in this subject, man’s actions, which causes deep divisions between theologians and philosophers in Islamic history. Primary sources of the study are the basic texts of the schools mentioned above. Additionally, the study were limited to the subject the effect of human on acts. It consists of two parts: the main part and the conclusion part. In the main section, the approaches of schools were examined from two aspects, in in terms of divine attribute and human effectiveness, and in the conclusion section, the common purposes behind the discussions were determined. (shrink)

Infants are sensitive to statistics in spoken language that aid word‐form segmentation and immediate mapping to referents. However, it is not clear whether this sensitivity influences the formation and retention of word‐referent mappings across a delay, two real‐world challenges that learners must overcome. We tested how the timing of referent training, relative to familiarization with transitional probabilities (TPs) in speech, impacts English‐learning 23‐month‐olds’ ability to form and retain word‐referent mappings. In Experiment 1, we tested infants’ ability to retain TP information (...) across a 10‐min delay and use it in the service of word learning. Infants successfully mapped high‐TP but not low‐TP words to referents. In Experiment 2, infants readily mapped the same words even when they were unfamiliar. In Experiment 3, high‐ and low‐TP word‐referent mappings were trained immediately after familiarization, and infants readily remembered these associations 10 min later. In sum, although 23‐month‐old infants do not need strong statistics to map word forms to referents immediately, or to remember those mappings across a delay, infants are nevertheless sensitive to these statistics in the speech stream, and they influence mapping after a delay. These findings suggest that, by 23 months of age, sensitivity to statistics in speech may impact infants’ language development by leading word forms with low coherence to be poorly mapped following even a short period of consolidation. (shrink)

Plasmodium falciparum is the most deadly human malarial parasite, responsible for an estimated 207 million cases of disease and 627,000 deaths in 2012. Recent studies reveal that the parasite actively regulates a large fraction of its genes throughout its replicative cycle inside human red blood cells and that epigenetics plays an important role in this precise gene regulation. Here, we discuss recent advances in our understanding of three aspects of epigenetic regulation in P. falciparum: changes in histone modifications, nucleosome occupancy (...) and the three‐dimensional genome structure. We compare these three aspects of the P. falciparum epigenome to those of other eukaryotes, and show that large‐scale compartmentalization is particularly important in determining histone decomposition and gene regulation in P. falciparum. We conclude by presenting a gene regulation model for P. falciparum that combines the described epigenetic factors, and by discussing the implications of this model for the future of malaria research. (shrink)

Este artículo intenta demostrar la falta de sacralidad de los soberanos magrebíes, a los que no se atribuye ningún tipo de poder taumatúrgico o milagroso. Antes bien, el poder es considerado como algo pernicioso, sujeto siempre a la oposición de los círculos religiosos, santos y alfaquíes, oposición que se resuelve en el rechazo del contacto con el sultán o en las críticas a la fiscalidad del Majzan.

This paper examines student teachers? perceptions of the course of school experience in a teacher education programme in Turkey. Data were obtained through interviewing student teachers in Canakkale Onsekiz Mart University, Turkey. In order to analyse the data, Strauss and Corbin?s grounded theory methodology was adapted. The analysis revealed that although the current teacher education programme put emphasis on effective practical training, in some circumstances student teachers feel that their chances of gaining real teaching experiences are minimal. The study suggests (...) that there is a need for further strengthening the existing school?university partnership in teacher education. (shrink)

It is widely assumed that theism is superior to metaphysical naturalism in explaining moral phenomena, especially with regard to the practical aspect of morality. In this article, I will firstly clarify what this practical aspect amounts to and present two challenges against metaphysical naturalism, by John Mackie and Richard Joyce. Then, I will critically engage with two main attempts to argue for the superiority of theism over metaphysical naturalism: One of them is the appeal to the existence of afterlife, and (...) the other is Robert Merrihew Adams’ divine command metaethics. I will argue that both are problematic for different reasons. Relying on the main aspects of Adams’ metaethical framework, I will advance my proposal to maintain the practical aspect of morality which lends theism superiority over metaphysical naturalism, and then follow with certain implications of the proposal for theistic metaethics. (shrink)

Open Theist theologians argue that their view of divine foreknowledge and providence is the correct interpretation of the Bible, and suggest some biblical evidence to support this claim. Among these theologians, Gregory A. Boyd’s case is the most systematic, and also the most comprehensive and rigorous. Taking into consideration (1) the main philosophical claims of Open Theism and its main rivals, namely Calvinism and Molinism, and (2) Open Theist theologians’ interpretative principles for the Bible, the biblical evidence for Open Theism (...) suggested by Boyd can be classified into three groups according to their strength. I will argue that the first group of themes has no evidential value for Open Theism, since these themes can be interpreted just as plausibly from a Calvinist or Molinist perspective. By contrast, the second group of themes has some evidential value and thus constitutes prima facie evidence for Open Theism, since these themes make most sense under an Open Theist interpretation. However, these themes also make some sense on a Molinist reading. The third group of themes, I argue, has most evidential value for Open Theism, since it seems hard to reconcile these themes either with Calvinism or Molinism. (shrink)

Tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözümler, 1960’lı yıllardan 1990’lı yıllara kadar analitik din felsefesi çevrelerinde önemli bir yer tutmuştur. Bu çalışmada, Ockhamlı William’ın geleceğe ilişkin olumsal önermeler ve tanrısal ön bilgi-özgür irade sorununa ilişkin görüşlerine kısaca değinildikten sonra, çağdaş analitik din felsefesinde tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözüm olarak adlandırılan görüş ve buna ilişkin tartışmalar ele alınacaktır. Bu kapsamda Ockhamcı çözüm olarak savunulan görüşlerin tanrısal ön bilgi ile insan özgür iradesini bağdaştırma açısından başarısız olduğu gösterilecektir. Ayrıca, (...) Ockhamcı çözümlerin geleceğe ilişkin olumsal önermeler konusunda varsaydığı görüşün karşılaştığı metafiziksel sorun ortaya konacak ve bu sorunun, tanrısal ön bilgi ile özgür iradeyi bağdaştırmaya yönelik herhangi bir girişim açısından sorun oluşturduğu vurgulanacaktır. (shrink)

Avicenna holds that since God has existed from all eternity and is immutable and impassible, he cannot come to have an attribute or feature that he has not had from all eternity. He also claims for the simultaneous causation. A puzzle arises when we consider God’s creating this world. If God is immutable and impassible, then his attributes associated with his creating this world are unchanging. So, God must have been creating the world from all eternity. But then God’s creative (...) act, one might object, seems to be no different from a matter of natural necessity. This is a threat to divine freedom, for God would then have no choice concerning his creative action. Anthony Ruffus and Jon McGinnis argue that this puzzle can be solved in such a way that Avicenna can consistently affirm divine freedom along with divine simplicity. They suggest that Naṣīr al-Dīn Ṭūsī’s interpretation might help to show that it is false that Avicenna’s God cannot choose absolutely. For it is still open to him to choose either to create eternally or to refrain from creating anything at all. Ruffus and McGinnis argue that since creating or not creating anything at all do not correspond to two distinct concepts, Avicenna’s account of divine simplicity, which denies any multiplicity in divine mind, is safeguarded along with divine freedom. I claim that God’s omnirationality requiring that he always acts for reasons is a serious threat to such an interpretation. (shrink)

Sadece dış dünya değil, düşünülebilir şeyler de ‘var’dır. Bu durumda Varlık ile belirlenmemiş olan, yolu Varlık’tan geçmemiş olan bir şey düşünülemez. Düşünülebilir şeyler arasında yalnızca Hiç’e varlık atfedilemez, zira ona varlık atfedildiği anda o, artık Hiç olmayacaktır. Bu nedenle Heidegger Hiç için ‘Hiçer’ ifadesini kullanır. Yine de bu, Hiçin Varlık soruşturmasında dışarıda bırakılması gerektiği anlamına gelmez. Hiç tam da ‘varlık-sız’ olduğundan Varlığın anlamını soruşturmak için önemli bir perspektif imkânı sunar. Heidegger, ‘varolanlar vardır’ denildiğinde, asıl üzerinde durulması gerekenin ‘vardır’ ifadesi olduğunu (...) düşündüğünden Varlığın anlamını, ‘varolanlardan soyarak’ daha önce yapılmamış bir tarzda soruşturur. Biz de burada onun bu soruşturmada başvurduğu en önemli kavramlardan biri olan Hiç üzerinde duracağız. Heidegger, Varlığın anlamını soruşturmak için Hiçi öyle bir tarzda ele alır ki bu Hiçin sonunda Hiç olarak kalıp kalmayacağından şüphe edebilir ve şunu sorabiliriz: Bir fenomen olarak ele alınan Hiç, tamamen boş ve hatta üzerinde düşünülemeyecek bir Hiçliği mi işaret eder, yoksa o, bir şekilde ele geçirilebilir bir ‘şey’ midir? Bir şekilde tecrübe edilebiliyorsa o, artık Hiç olarak kalabilir mi? Heidegger’e göre Hiç, bir şekilde dünyaya gelerek insan varlığında ele geçirilebilir, öyleyse biz de burada onun Hiçi, Hiç olarak bırakmadığını ve Varlığa taşıdığını savunacağız. (shrink)

Religious education is a communication process between teacher and student. Martin Buber is one of the philosophers who attach importance to the communication and relationship that should be established between teachers and students in education. In Buber's dialogue philosophy, it is underlined that a reciprocal relationship should be established between teacher and student. Our study from this point aims to draw attention to the efforts of a sound communication opportunity between teacher and student in religious education in the light of (...) Martin Buber's thoughts. In this study designed as a qualitative research, the document analysis method was used. In this sense, the main theme of our study is Buber's books and articles translated into Turkish and English. Besides, the studies of Cohen, Friedman, Blenkinsop, and Boschki have also been studied. The relationship of the individual with the world in Buber's philosophy of dialogue takes place in two styles. The first is the I-S/He relationship style. The person who has this level of a relationship sees the world as an object to be experienced only for himself/herself. For this reason, there is no reciprocity in their relations and experience takes place within the individual. According to Buber, the second type of relationship is based on the I-You perspective. The individual who has this form of relationship makes the world meaningful in an open, sincere, and mutual relationship. In the education based on I-S/He behavior style, the teacher has a one-way relationship with students, which is not based on reciprocity. In this process, the teacher focuses more on the subject the student will tell. Buber criticizes this kind of education, which is avoided and not related to the student. According to Buber, education should be done according to the I-You behavior style. In this way, it is possible to realize the unique existence of the child and to unite with his/her inner and outer world with the power of mutual relationship and participation. In order for the learners to establish a sound relationship with the world in general and religious and moral phenomena in particular, the learners should be in contact with religious educators in the first place. In religious education, it is necessary to establish a relationship by the teacher in which religious beliefs and values are not imposed on the student and the authenticity of a student is respected. This relationship is only possible if the student trusts the teacher and knows that the teacher is really with him/her in person. The religious educator should provide the learner with real experiences that s/he can experience and feel and should be able to follow the inner world and thoughts of the learner in this process. In this context, it is necessary to turn onto the reality, problems, and needs of the period in which students live more than the future and adulthood. The tradition should be handled as a living organism that touches the student's life, not in the form of dull, finished events and stories, and focused more on principles and messages than events and people. As a result, education should aim not only to improve cognitive development and creativity but also to develop and excel in all aspects of the person. For this reason, emotional and social phenomena should be a part of religious education. The best way to include emotional and social phenomena in religious education lies in the relationship between teachers and students. For this reason, we think that it is necessary to concentrate more on relations theoretically between religious educators and learners. In fact, we also aim to remove the issue of communication from a technical issue and place it in an ontological issue perspective. This study aims to be a humble beginning for these purposes. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (shrink)