This article argues for the necessity of a social group ontology in Confucian ethics. The heart of Confucian ethics is self-cultivation begun in familial relations. Social group categories can disrupt family structures in ways that can only be ignored at a high cost to the well-being of biological family members who do not share the dominant group identities. To make this disruption clear, I will articulate the challenge queer lives pose for classical Confucian self-cultivation. This discussion will give rise to (...) an account of queer chosen kin and its compatibility with the existing Confucian role-relational ontology. The incorporation of social group identities and an account of the sociopolitical constitution of persons is necessary not only for the development of Confucian social and political philosophy, but also for illustrating the significant ways in which Confucianism can shape cross-cultural discussions of ethical self-cultivation. (shrink)

... all probability, Plato's own statement; made indeed to be read by friends in Syracuse in explanation of the role he had played ...

The approach used by physics is based on the identification and study of ideal objects, which is also the basis of biophysics, in combination with von Neumann heuristic modeling and functional fractionation according to R.Rosen is discussed as a tool for studying the properties of consciousness. The object of the study is a kind of line of analog systems: the human brain, the vertebrate brain, the invertebrate brain and artificial neural networks capable of reflection, which is a key property characteristic (...) of consciousness. Reflection in the broad sense of the word, understood as an internal representation of the external world, is characteristic of a wide range of animals, and some of them (bumblebees, fish) even demonstrate reflection in the narrow sense of the word, understood as an inner self-representation. This complex behavior is realized by miniature brains of ~1 million neurons. The use of simple recurrent neural networks (RNNs) to obtain answers to general questions is illustrated. For example, it has been shown a small RNS is able to pass delayed matching to sample (DMTS) test, forming an individual dynamic representation of the received stimulus, allowing decoding by a special external neural detector.. It has been demonstrated in the reflexive game “even-odd”, the RNS has a huge advantage over a multi-layered neural network, with the same and a larger number of neurons – reflection defeats regression. It was found that the asymmetry of outcomes in the odd-even game, which was explained by various causes, including psychological ones – “it’s easier to catch up than to run away”, is reproduced in the game of two RNNs. Obviously, there are no psychological causes here and the advantage of the player playing for “even” is explained by the more complex strategy of the “odd” player – he needs to predict the opponent’s move and choose the opposite one. (shrink)

On religious life in Islam; conduct of life for Muslims and on Islamic ethics.

A continuoxis t- norm is a continuous map * from [0, 1]² into [0,1] such that ([ 0,1], *, 1) is a commutative totally ordered monoid. Since the natural ordering on [0,1] is a complete lattice ordering, each continuous t-norm induces naturally a residuation → and ([ 0,1], *, →, 1) becomes a commutative naturally ordered residuated monoid, also called a hoop. The variety of basic hoops is precisely the variety generated by all algebras ([ 0,1], *, →, 1), where (...) * is a continuous t-norm. In this paper we investigate the structure of the variety of basic hoops and some of its subvarieties. In particular we provide a complete description of the finite subdirectly irreducible basic hoops, and we show that the variety of basic hoops is generated as a quasivariety by its finite algebras. We extend these results to Hájek's BL-algebras, and we give an alternative proof of the fact that the variety of BL-algebras is generated by all algebras arising from continuous t-norms on [ 0,1] and their residua. The last part of the paper is devoted to the investigation of the subreducts of BL- algebras, of Gödel algebras and of product algebras. (shrink)

The term "spirituality" now has several interpretations, and the part acquires an excellent, even opposite, meaning in both religious and philosophical doctrines. At the same time, each under the indicated phenomenon understands something of its own. Some authors have in mind historical consciousness, others - the integrity of mental activity, others relate spirituality, first of all with the world of emotions. Undoubtedly, every interpretation of spirituality covers a certain part of the truth. It is worth noting that speaking about spiritual, (...) spirituality and its significance in human being can only be achieved by overcoming the existing bias in the scientific circles and ideological distrust of the very concept of "spirit" and "spiritual." It is not a secret that the spirituality problem was underestimated in the domestic science for a long period, which negatively affected, in particular, the understanding of its content and essence, the treatment of this phenomenon only from the point of view of materialism. From this perspective, the study of S.Prolev, who states that the spiritual exists and manifests itself in various subject forms, whose range is wide - from processes and phenomena of the human psyche to social institutions that provide spiritual production, worthy of attention. Spiritual is understood as a special reality, the "spiritual sphere" of human life. (shrink)

Purpose. The study seeks to clarify the preconditions for moral and legal decision-making based on the identification of axiological foundations that correlate with the moral perceptions of good and evil and psychological phenomena such as emotions. Theoretical basis of the study is to apply comparative, axiological, systemic methods. This methodological approach allows us to analyze and disclose the essence of the process of moral and legal decision-making on the basis of certain axiological prerequisites and enables to substantiate the connection between (...) the axiological and psychological aspects of taking moral and legal decisions. Originality of the work is to broaden the perceptions of the processes and mechanisms for making moral and legal decisions, which are based on the axiological dimension, in particular on the system of reference individual and social values. The study shows that every necessary moral and legal decision taken by a person is futurologically balanced in the emotional sense, rationally reasoned and morally perceptible in the context of man’s beliefs about good and evil, and realized with necessity in the personal system of reference values that determines the style and manner of individual and social behaviour in the context of material and spiritual values and is an axiological foundation for making all types of moral and legal decisions. Conclusions. Moral and legal decision-making is a social process that is connected with such a social essence of a person as rationality, which gives an opportunity to act axiologically. A person makes moral and legal decisions in a complex way, based on the unity of the moral, axiological and psychological aspects of his worldview, which are grounded on the system of reference values. (shrink)

I M M Gregory; The Right to Education, Journal of Philosophy of Education, Volume 7, Issue 1, 30 May 2006, Pages 85–102, https://doi.org/10.1111/j.1467-9752.197.