Christian tradition speaks mainly of two possible post‐mortem human destinies. It holds that those human beings who, in their earthly lives, acted according to God’s will and accepted God’s love will be reconciled to Him in heaven; whereas those who have acted against God’s will and refused His love will be consigned to the everlasting torments of hell. The notion that hell is everlasting and also a place of unending suffering inevitably gives rise to the following question for (...) theists: how could an omnipotent, all‐good and all‐loving God allow anyone to suffer the torments of hell for eternity? There have been several attempts to shore up the doctrine of hell in the face of this problem. Universalists, in particular, try to evade the problem by claiming that a doctrine of hell is not in fact taught in the scriptures , and that Christians are therefore able to affirm that all human beings will be saved in the end. The paper begins with an explanation of the doctrine of hell and an identification of the main problems and criticisms against it. This will assist us in understanding the increasing popularity of universalism and moreover, on what grounds it is challenged. (shrink)

PurposeScarce evidence exists regarding end-of-life decision (EOLD) in neurocritically ill patients. We investigated the factors associated with EOLD making, including the group and individual characteristics of involved healthcare professionals, in a multiprofessional neurointensive care unit (NICU) setting.Materials and methodsA prospective, observational pilot study was conducted between 2013 and 2014 in a 10-bed NICU. Factors associated with EOLD in long-term neurocritically ill patients were evaluated using an anonymised survey based on a standardised questionnaire.Results8 (25%) physicians and 24 (75%) nurses participated in (...) the study by providing their ‘treatment decisions’ for 14 patients at several time points. EOLD was ‘made’ 44 (31%) times, while maintenance of life support 98 (69%) times. EOLD patterns were not significantly different between professional groups. The individual characteristics of the professionals (age, gender, religion, personal experience with death of family member and NICU experience) had no significant impact on decisions to forgo or maintain life-sustaining therapy. EOLD was patient-specific (intraclass correlation coefficient: 0.861), with the presence of acute life-threatening disease (OR (95% CI): 18.199 (1.721 to 192.405), p=0.038) and low expected patient quality of life (OR (95% CI): 9.276 (1.131 to 76.099), p=0.016) being significant and independent determinants for withholding or withdrawing life-sustaining treatment.ConclusionsOur findings suggest that EOLD in NICU relies mainly on patient prognosis and not on the characteristics of the healthcare professionals. (shrink)

The compliance officers' (CO) profession has been evolving over the last few decades. The expectations placed upon the individuals holding such a position vary across jurisdictions, but they are all expected to ensure employees and management of the business entity comply with the law. Given the limited research on CO in Europe, and the increasing public interest in this profession, the current authors have carried out a survey in Cyprus in an effort to map out and contextualize the CO' profession. (...) The findings illustrate CO's academic and professional qualifications, their awareness of their legal liability, the level of knowledge and job performance of their duties as prescribed by law, as well as gaps in the performance of duties as expected by management, boards, and regulators. The policy implications derived from the study suggest coherence and synergies to be found through common exam and postgraduate qualification in the field of financial compliance. (shrink)

Wonder Woman's co‐creator William Marston believed that sexual bondage was key to achieving a peaceful society. Though Marston intended Wonder Woman to provide an alternative to the masculinity of the superheroes of his day, Marston's vision remains relevant today. The behavior and attitude of Marston's Wonder Woman anticipated contemporary feminist philosophers' contributions to the ethics of care. There is also an underlying ethics of care in Wonder Woman's role as what Marston calls a "Love Leader", and that combination of (...) kink and care is itself reflected in contemporary BDSM. Marston's stated goal in his academic writing was to promote "a new code of conduct, based on love supremacy". Marston's comic‐book creation, Wonder Woman, fit his depiction of an ideal Love Leader: a sexually alluring and powerful, yet loving, mistress whose feminine charms would make women and men submit to her authority. (shrink)

A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity–not to be confused with solidarity–is understood as conceptually tied to domination.

Action, reason, and causes in Kant -- Can we act without feelings? Respect, sympathy and other forms of love -- A place for affects and passion in the Kantian system -- What can Kant teach us about emotions? -- Physiology and the controlling of affects in Kant's philosophy -- Virtue as a cure for affects and passions -- The beautiful and the good: refinement as an introduction to morality -- Women and emotion -- Evil and passion -- An emotional (...) Kant? (shrink)

I formulate a resilient paradox about epistemic rationality, discuss and reject various solutions, and sketch a way out. The paradox exemplifies a tension between a wide range of views of epistemic justification, on the one hand, and enkratic requirements on rationality, on the other. According to the enkratic requirements, certain mismatched doxastic states are irrational, such as believing p, while believing that it is irrational for one to believe p. I focus on an evidentialist view of justification on which a (...) doxastic state regarding a proposition p is epistemically rational or justified just in case it tracks the degree to which one’s evidence supports p. If it is possible to have certain kinds of misleading evidence, then evidentialism and the enkratic requirements come into conflict. Yet, both have been defended as platitudinous. After discussing and rejecting three solutions, I sketch an account that rejects the enkratic requirements, while nevertheless explaining our sense that epistemic akrasia is a distinct kind of epistemic failure. Central to the account is distinguishing between two evaluative perspectives, one having to do with the relevant kind of success, the other having to do with manifesting good dispositions. The problem with akratic subjects, I argue, is that they manifest dispositions to fail to correctly respond to a special class of conclusive and conspicuous reasons. (shrink)

In this article I explore relationships between love and politics by looking into Rosa Luxemburg’s letters to her lover and comrade Leo Jogiches. My discussion is framed within Hannah Arendt’s conceptualization of love as a manifestation of existence through the Augustinian journey of memory and as an existential force binding together the three faculties of the mind in her philosophical analysis: thinking, willing and judging. What I argue is that letters are crucial in enacting plurality and communication, and (...) that Luxemburg’s letters to her lover and comrade intensify rather than obscure the force of the political in opening up radical futures. (shrink)

Love for a country has come to be linked with two terms: patriotism and nationalism. The conceptual distinction between these two ideas has been a matter of controversy. In this chapter we propose that one way of thinking about and distinguishing between patriotism and nationalism is via the very concept of love. We make the claim that what distinguishes patriotism and nationalism is not the quality of love but the type of love invoked. We argue that (...) love in patriotism is similar to familial love whereas love in nationalism resembles intense passionate romantic love. We furthermore argue that love involved in our conception of patriotism can be harmless, while the kind of love associated with the relevant conception of nationalism can be dangerous and easily involves “bad faith,” a deceptive faith in the superior goodness of one’s country. To substantiate our claim, we draw from literature across different disciplines: philosophy, political psychology, and biology. (shrink)

The philosophy and the magnitude of the Greek civilization perpetuated by History might mislead us by its strength and beauty. Conversely, when we carry on an in-depth analysis of the studies about this civilization we may grasp that alongside this alleged world of light and brightness a world of shadows and violence subsisted – predominantly in Athens, where the first democratic state emerged. The Athenian government failed to establish a reliable political administration of the City. The remedy for that situation (...) was to relegate trust only on those who detained awareness, which have the true knowledge: for Plato, wisdom is the crucial measure for recognizing whether one has the decision-making ability. (shrink)

Iris Murdoch has long been known as one of the most deeply insightful and morally passionate novelists of our time. This attention has often eclipsed Murdoch's sophisticated and influential work as a philosopher, which has had a wide-ranging impact on thinkers in moral philosophy as well as religious ethics and political theory. Yet it has never been the subject of a book-length study in its own right. Picturing the Human seeks to fill this gap. In this groundbreaking book, author (...) class='Hi'>Maria Antonaccio presents the first systematic and comprehensive treatment of Murdoch's moral philosophy. Unlike literary critical studies of her novels, it offers a general philosophical framework for assessing Murdoch's thought as a whole. Antonaccio also suggests a new interpretive method for reading Murdoch's philosophy and outlines the significance of her thought in the context of current debates in ethics. This vital study will appeal to those interested in moral philosophy, religious ethics, and literary criticism, and grants those who have long loved Murdoch's novels a closer look at her remarkable philosophy. (shrink)

Some interpreters associate Smith with the Stoics. My aim in this paper is to discuss this position in relation with one principal aspect of this view, adopted by most of these authors, according to which the Smith’s concept of self-love is narrowly linked to the Stoic notion of oikeiosis. I intend here to demonstrate that Smithian self-love, as seen through the lens of the Stoics themselves, is instead supportive of an Epicurean interpretation of Smith, taken from Mandeville, in (...) spite of his Stoic narrative and his apparent rejection of the system of the author of the Fable of Bees. So it is possible to classify Smith as a ‘voluntarist’ in contrast to the ‘realism’ predominant in his time. (shrink)

Omnis Determinatio est Negatio. On Habermas, Myth, and Truth With his monumental genealogy of Western philosophy Jürgen Habermas delivers an achievement that is worthy of great praise. In carefully constructed arguments he presents in detail the close connection between, and the mutual indebtedness of, religion and philosophy as they developed in the West for more than two millennia. With regard to the current state of affairs he acknowledges that we should continue to engage with subjects such as purpose, meaningfulness, and (...) how to behave. He proposes that where religion is withdrawing, philosophy should take its place. In spite of its great merits, there are some fundamental shortcomings in the overall image Habermas wishes to convey. By suggesting that Western religion and philosophy have been the major driving forces not only of cognitive but also of ethical progress, he underestimates the moral value of pre-Socratic and other holistic world views that radically differ from the idiosyncratic Western one. For example, he perceives Homer’s mythological thinking as nothing but a primitive state of mind against which the ethical and intellectual progress of later developments could come to the fore. This paper proposes that we should give much more weight to the difference between the ‘cognitive’ and the ‘ethical’ than Habermas does. In principle, as a form of argumentative reasoning, philosophy belongs to the (cognitive) domain of truth. As such, it is not a suitable successor to religion. On the other hand, provided they operate primarily within their own domain – which is the domain of meaningfulness –, religion (in whatever form), literature and the arts, ancient myth, friendship, love, and humour may still be best equipped to sharpen our sense of justice and help us deal with feelings of moral disorientation and fragmentation. (shrink)

An objection has been raised that Karol Wojtyła presents an ethical system heavily centered on actions and deeds. With the exception of his occasional references to the virtue of chastity in Love and Responsibility and his first writing on Saint John, some of the most central themes of ancient and medieval, as well as of contemporary, ethics seem almost entirely absent. In the following article, we will turn to Wojtyła’s most important philosophical work, The Acting Person, to glean from (...) it his understanding of “action.” We will then turn to the writings of Dietrich von Hildebrand, as an example of a classic counterpart for any approach to man primarily through action. After briefly discussing the ethical relevance of aspects such as inner responses, fundamental moral attitudes, and virtues, we will conclude by returning to Wojtyła and re-evaluating the legitimacy of the objection raised against him. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 203-205 [Access article in PDF] The Taipai, Taiwan, Museum of World Religions Maria Reis Habito Dallas, Texas A new museum dedicated to exploring the world's great religious traditions opened in Taipei this past November. Its professed mission is rather unique: to teach about religions and religious life in the world, and to provide instructive experiences about the variety of the world's religious expressions as (...) a basis for mutual understanding, peace, and love among peoples of the world. The vision for the museum as a place that will foster religious learning, interreligious dialogue, and cooperation was developed by its founder, the Venerable Dharma Master Hsin Tao. He conceived the museum as an educational institution that will "explore the fundamental values that are at the roots of all religions." The mission of the museum—"to encourage respect, tolerance and love by fostering dialogue among people of all faiths and backgrounds as we work together to create greater understanding and peaceful interaction in the New Millennium"—has attracted widespread support among his disciples in Taiwan and overseas, whose contributions have made the museum project possible. The Content of the Museum of World Religions The goal in the content development and design of the museum has been twofold: (1) to create an institution of learning in which the visitor will find well structured information about important aspects of the world's religions and (2) to create an interactive space that, in the words of Ralph Applebaum, "immerses the visitors in an experience that enables them to view religion from many different perspectives to gain a better understanding of their own faith and the faith of others." To this, Professor Sullivan added, "[V]isitors will be invited to explore all religions as expressions of a universal search for purpose, meaning, and enlightenment. The museum will be a living monument to the human spirit and a sanctuary honoring the world's myriad faith traditions." To engage the visitor in this exploration, the visit to the museum has been designed as a journey that, even though not a ritual per se, has a structure analogous to the three-part structure of religious rituals.First, visitors experience a moment of separation from everyday life and enter into a very different quality of space and time. Second, during this kind of "time out," [End Page 203] suspended between the normal moments of everyday activity, the visitors undergo a special and intense experience, during which they receive knowledge that transforms their understanding and alters their self-perception. Such transformation occurs in the face of powerful sacred objects, symbols, or events that are displayed and experiencedin relatively dramatic presentations in the museum. They invite the visitor to participate and interact. Thirdly, steps are undertaken to reinsert the visitor back into the life of daily activity.There are fourteen steps to the museum experience, each of which lands the visitor in a different place, with its own experience of time. At each step, in each place, the religious structure of time is viewed on a different scale, seen under a different order of magnification. The museum experience is an orderly succession of times, magnified and mapped onto a series of spaces that invite the visitor's interaction. The aim is to offer the visitor an experience that, like a ritual, is satisfying and transformative and yet remains an experience proper to an institute of learning.As an example of one of the steps, imagine coming from the lobby (step 5) into the Prime Times Theater (step 6). The panel on the eastern wall of the lobby slides aside, and you enter into the darkened theater as into a cave. You are implanted there in the mysterious and primeval space to relive the experience of the seed of love and peace, planted in the fertile grounds of origins. In a fifteen-minute film you view the primordial times described in religious myths and relive the drama and emotion of how life came to be as it is. A powerful weave of narration and imagery retells the stories and poses fundamental questions... (shrink)

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

These reflections will, firstly, propose a philosophical solution to the Trinitarian problem of the “three-in-one,” and secondly, show how love is foundational to the divine being. Beginning with the Aristotelian notion of substance, I will show how substance undergoes a first modification in the consideration that substance finds its fullest realization in a person existing in a love-relation with another person. The highest instance of this, in turn, will prove to be found in persons whose very essences are (...) constituted by such relationality and the communion resulting from it. This will force a second modification of substance: the unity of substance will turn out to have its highest instance in the moral unity of a plurality of persons existing in love—which leads to the solution of the “three-in-one” problem. I will end by reflecting on the foundational role of love with respect to absolute being. (shrink)

Philosophy with children often focuses on abstract reasoning skills, but as David Bohm points out the “entire process of mind” consists of our abstract thought as well as our “tacit, concrete process of thought.” Philosophy with children should address the “entire process of mind.” Our tacit, concrete process of thought refers to the process of thought that involves our actions such as the process of thought that goes into riding a bicycle. Bohm contends that we need to develop an awareness (...) or proprioception of thinking as well. When Socrates enters into dialogue with his interlocutors, he shows the limitations of purely abstract thought by leading them to admit that they really “don’t know.” But, of course, they know. We know what bravery is or what love is, even though we can never “explain” these concepts in abstract terms. Life has taught us through experience what these concepts mean and we have developed an understanding of them. We can recognize when a person acts bravely. This is where I see the link between our tacit, concrete process of thought and emotional intelligence. We need emotional intelligence to learn how to be brave, to learn how to love, and be just in the way we act in the world. Knowing what justice is abstractly does not make us act justly. We have to develop awareness of our actions in order to develop the skills necessary to act the part. This is also where emotional intelligence comes in. In the bulletin of the play Romeo and Juliet, director Barry Edelstein wrote the following: “To perform Romeo and Juliet, actors need a series of skills… they must have the emotional and psychological awareness and openness of uncommon depth; they must listen with acuteness, they must possess an imagination of real suppleness and subtlety…” An abstract portrayal would not bring these characters to life. We can surely agree – abstractly – that racism is destructive, but still act racist, without being even slightly aware of it. My contention is that while our abstract sense of racism has evolved, our tacit, concrete knowledge has not, which explains that racism is for the most part still rampant, even though we know abstractly that it is wrong. So how do we educate and develop the awareness of the tacit, concrete knowledge that informs our actions, and develop the emotional intelligence to give a depth of understanding to what we know and believe abstractly. (shrink)

Este trabajo tiene como objetivo discutir la modernidad y el otro en la obra Islands of Decolonial Love, de Leanne Simpson. El autor presenta una voz indígena persuasiva que ha atraído la atención de muchos lectores más allá de las fronteras del Canadá sobre cuestiones relacionadas con la tierra y los indígenas, el extractivismo y el medio ambiente. En la obra enfocada, el autor acerca al lector no indígena a la construcción del conocimiento indígena presentando un material que va (...) más allá de la palabra escrita. La nación a la que pertenece Simpson y tantos otros pueblos indígenas han sufrido las marcas de la colonización. Pensar en las narraciones y conversaciones de los personajes de Islands of Decolonial Love es hacer que el lector reflexione sobre las ‘grietas’ invisibles que el proceso de civilización y su lado ‘oscuro’ desatan bajo la ‘ética’ de la retórica de la modernidad y el discurso progresista del capitalismo. No se puede negar la existencia del otro. (shrink)

Procuramos, neste artigo, apresentar a reflexão de Nicolau de Cusa sobre a Trindade, em dois dos seus textos: De coniecturis e De visione dei. Nesses dois livros, a Trindade recebe uma série de outras designações diferentes daquelas que aparecem nas citações bíblicas ou, como ele próprio afirma, diferentes das usadas pelos nossos doutores. Nesse sentido, objetivamos mostrar, também, que as expressões da Trindade podem ser lidas como expressões do amor no pensamento do filósofo alemão. We seek in this paper to (...) present the Nicholas of Cusa's reflexion on the Trinity in two of his works: De coniecturis and De visione dei. In these two books the Trinity receives several different designations from those which appear in biblical citations or, as he affirms, different designations from those used by our doctors. In this regard, our objective is to show also that the expressions of the Trinity can be read as the expressions of the Love in the thought of the German philosopher. (shrink)

Why Dreams Are Important There is a very important reason why we are in need of tales. Let me explain. See, a very, very long time ago, before we had tales, we had actual tails. These tails connected us to the world around us and to each other as well. We were able to communicate with each other with incredible nuance and accuracy — and just with the slightest touch or twitch of our tails. Imagine that! Over the course of (...) time, as we developed tools, we started to lose the need for our tails, and they became shorter and shorter until they disappeared altogether. And with their disappearance, we lost that mysterious connection to the world and to each other too. This was, of course, catastrophic, as we all now know. In my little book called Why We Are in Need of Tails, Huk and Tuk — the main characters in the book — explain why we now need tales. They show us how tales can take the place of tails by helping us reconnect to the mystery of life. Then, in my next little book, called Why We Are in Need of Tales, Huk and Tuk, who love sharing tales with each other, discuss six tales by Arnold Lobel and Leo Lionni. This new little book shows us Huk and Tuk discussing six more of Lobel and Lionni’s tales. In this book, they show the importance of why we are in need of dreams. See, dreams — in a mysterious way — also help us to reconnect to the world around us. Dreams are kind of funny because they seem to come out of nowhere. But where is nowhere, you ask? I don’t know, really, but I think our imaginations know somehow, because they can create things out of nowhere. By the way, that’s how Huk and Tuk came into existence. They materialized out of nowhere too. See, dreams can spark our curiosity (by imagining what’s on the other side) and ignite our fantasies (by imagining a world that can lift our spirits) and light up our creativity (by imagining the beauty expressed in art and music). Or perhaps it’s the other way around. Maybe curiosity, fantasy, and creativity spark dreams. What do you think? Either way, this is what these stories are about. And did you know that one of the real geniuses of this world, Albert Einstein, believed that imagination is more important than knowledge? Think about it: Without imagination, we cannot create anything new. How dull would it be if everything were the same all the time? Oh, and there’s something else I need to tell you: In Why We Are in Need of Tales, Huk and Tuk also learn how important it is to keep your eyes wide open. Have you ever taken a walk through the woods? When you walk through the woods, you need to be able to see where you are going. You have to figure out what paths to take. Life is sort of like that too. In order to figure out what paths to take in life, or even what paths you could take in life, you need your eyes to be wide open. Curiosity and imagination, as these next tales will show you, help you to keep your eyes wide open. These tales are about the role dreams play in our lives. Dreams are like a third eye that helps us see things in so many new ways. That’s really fascinating. When we lost our tails, the mystery of life was sort of lost too. Thankfully, tales and dreams can help reconnect us with that mystery. (shrink)

Individuals with chronic spinal cord injury (CSCI) require complex and lengthy health services based on ethical philosophy. The virtue character that is most relevant to the egalitarian concept is fairness. The aim of the study is whether the character of fairness becomes the character of a doctor serving individuals with CSCI. It is a mixed method cross-sectional explanatory study, with questionnaires sent to doctors and individuals with CSCI, interviews with doctors, and healthcare system field observation. Sixty-two doctors and 33 patients (...) with CSCI participated in the study. The virtues most frequently chosen by doctors were love, gratitude, spirituality, zest, fairness, and kindness. The CSCI patients’ views regarding doctors’ characters were a postponement of personal interest, compassion, and loyalty to trust. All interviewed doctors indicated that they supported more than five of the 24 virtues. Doctors serve with ethical principles of virtue, even though the rewards received are inadequate. In fact, the use of health services by CSCI is still limited. Virtue ethics, especially the character of fairness, is necessary as a base of positive relationships between doctors and patients, to achieve equality of benefits for CSCI patients. Data obtained that the doctors’ character of fairness is still not the main choice. (shrink)

The image of wine has a “spiritual sense”, which helps the faithful to understand the principles of their belief. Its mystery is connected with the theme of “sober inebriation”, developed by Philo of Alexandria and Origen, and culminating in Ambrose. The good wines that the bride enjoys before the groom’s arrival are a symbol of the good doctrines of the OT, whose teachings are however inferior to the revelation of the incarnate Christ. Good, sweet wine, meanwhile, refers to the doctrines (...) of the NT interpreted spiritually, the logos that helps us begin to know Christ, to bind ourselves to him in ecclesial unity and to love our neighbour. It also leads us to the “winepress”, i.e. renouncing superfluous land, becoming “full of must” and inebriated, so that we can dedicate ourselves to contemplation. The vine has a Christological value and catechetical function, dating back to John 15.1, which is often quoted with Saint Paul. The place where the vine is born and develops is the soul; the Logos supports its flowering in those who, by their free will, choose to flourish. The cluster of grapes refers to Christ, or to the victory of the righteous; the many grapes that he contains are believers. The vineyard is a symbol of the church formed by the pagans, of the commandments of God, or of the good things that God gave to man, who did not preserve them, having been stripped of them by the devil. The guardians of the vineyard are angels or priests. (shrink)

In this article, I reviewed the passage of the Prodigal Son in the context of the Lukan perspective and the reader then, is referred to Luke 15: 11-31. This parable gives us an image of a loving and forgiving God whose mercy endures forever. This is the greatest love story which presents the depths of God’s love. Several biblical scholars disclose that this parable guides us to new hope by allowing God to love, forgive us and accept (...) his saving love. (shrink)

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes (...) close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself. (shrink)

ResumenLeo Strauss, en un ambiente filosófico adverso, tuvo la osadía de interrogarse acerca de la mejor forma de vida. Sin embargo, no parece haber alcanzado acabadamente su meta. El carácter zetético de su gnoseología, el abandono de conceptos metafísicos indispensables para alcanzar la unidad de ser, su énfasis en la «negatividad» del método socrático que limita la «positividad» propia de la mayéutica: el amor a la verdad, etc. le han conducido a la aporía consistente en la imposibilidad de alcanzar una (...) síntesis entre razón y revelación, consideradas como «totalidades» incompatibles entre sí. Por ello, no llega a dar respuesta a su interrogante más profundo.Palabras claveLeo Strauss, razón-revelación, escepticismo moderado, mayéutica.AbstractIn philosophical adverse times, Leo Strauss dared question about the best way of life. However, he does not seem to have achieved his objective completely. His zetetic epistemology; the abandonment of key metaphysical concepts necessary to comprehend the unity of being; his stress on the negativity stage of the Socratic method, limiting the conclusive positive stage of the maieutic (love of wisdom) have led him to an aporia. This is the impossibility of reaching a synthesis between reason and revelation, considered as «wholes» incompatible with each other. Hence he doesn’t find a convincing answer to his deepest inquiry about the best way of life.KeywordsLeo Strauss, reason-revelation, moderate scepticism, mai. (shrink)

This article traces the evolution of feelings of love that connected Vyacheslav Ivanov and Lydia Zinovieva-Annibal from the moment the two first met to the dramatic events that occurred after Lydia...

Drawing on Julia Kristeva's amorous dialogue with Therese in Therese, mon amour , her third volume on the powers and limits of psychoanalysis ( La haine et le pardon ), and Cet incroyable besoin de croire , my aim in this essay is to unpack Kristeva's theory of sublimation which, I suggest, Therese helps her elaborate, enrich and complicate. In particular, I focus on Kristeva's foregrounding of the mediating role of language in the sublimatory process and her rethinking of the (...) experience and stakes of sublimation in light of what has been discussed as the central problematic of the baroque: namely, the blurring of the distinction between appearance and reality and the uninhibited celebration of illusion. As I demonstrate, this problematic and Therese's unique response to it are most important for Kristeva since they enable her to raise questions which carry her beyond her previous treatments of sublimation. These questions relate to the amorous source of the imaginary; the dynamic established between idealization and sublimation; the dangers of an unbridled imaginary; the uncomfortable residue of matter and the body; the dialectic between finitude and infinity, unity and multiplicity. (shrink)

Christian von Ehrenfels (1859–1932) was a student of Franz Brentano and Alexius Meinong. The topic of this paper is Ehrenfels’ relation to Brentano, in particular Brentano’s influence on his philosophical work. After a sketch of Ehrenfels’ most important contributions to philosophy (which belong to the fields of philosophical psychology and value theory), I present those passages within Ehrenfels’ work in which he explicitly deals with Brentano. These concern, in particular, Brentano’s theory of love and hate as well as his (...) theory of intensity and his theory of preferring and adequate emotions. (shrink)

BackgroundThis study analyzed the difference in psychological distress of the healthcare workers in three different periods of the coronavirus disease 2019 (COVID-19) pandemic in Argentina. Specifically, from the third week of the mandatory quarantine through the two following weeks.MethodsAnalysis of the responses of 1,458 members of the health personnel was done on a questionnaire on healthcare workers concerns regarding the care of patients with coronavirus, indicators of depression, anxiety, intolerance of uncertainty, and coping.ResultsThe psychological indicators that were considered presented differences (...) between the evaluated periods. Perceived concerns about the possibility of infecting loved ones and infecting themselves were greatest in the periods after the onset of the pandemic. In addition, the perception of how the work environment worsened and how lack of sleep interfered with their work was also higher in periods 2 and 3. The same results were found in the indicators of depression, anxiety, and intolerance of uncertainty. Finally, the indicators of high tension and concurrent lack of emotional control, which was greater in the last periods evaluated, were also expressed in the coping strategies (showing emotional lability, only contained by hypercontrol).ConclusionThe differences found in the psychological indicators between the evaluated periods support the need for early psychological care of health personnel which should be a priority of public health and a fundamental fact to increase its immediate effectiveness in the care of infected patients. (shrink)

Al comienzo del De Visione Dei ,Nicolás de Cusa nos pone ante un icono del mirar divino y nos invita a una experiencia muy personal, a una acción inicialmente envuelta en la reflexión metafórica, la contemplación mística. Trabajando con la metáfora de la mirada, el Cusano nos sitúa ante la mirada del creador y la mirada de la creatura. En De Visione Dei, el mirar divino es creador y amante. El mirar de Dios ve, crea y ama. De esa manera, (...) el presente trabajo procurará reflejar la importancia del mirar, intentando trazar en el De Visione Dei una relación entre la unidad de la mirada del creador y la multiplicidad de la mirada de la creatura. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. ChingMaria Hasfeldt Long (bio)The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality. By Edward Y.J. Ching. Switzerland: Palgrave Macmillan, 2021. Pp. vii + 204. Hardcover $99.00, isbn 978-3-030-77923-8.In recent years, the study of Korean Neo-Confucianism as an international field has (...) been growing exponentially. Compared to former decades, the number of international publications has grown significantly over the last ten years, with Edward Y.J. Chung as one of the most active scholars. The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality is the culmination of an almost decade-long study of the Korean Neo-Confucian scholar, Yi Hwang Toegye (1501–1570). With a focus on the moral and spiritual aspects of the theories of Toegye, Chung maps out a brilliant overview of the philosopher's worldview and literary works. Chung's primary objective is to provide "thought-provoking" and fresh insights into one of the most important Korean Neo-Confucian thinkers in history, as well as shed light on Neo-Confucian thought in general and how Toegye's philosophy in particular can be relevant in modern interreligious dialogues (p. 149).Consisting of ten chapters, where each chapter could serve as an individual article, Chung takes the reader through the core concepts of Toegye and his development of a form of self-cultivation different from the Chinese Neo-Confucian idea of self-cultivation. This together created a holistic religious worldview with a strong spiritual dimension, which manifests through selfcultivation practices. The first two chapters introduce Toegye and the historical context of 16th-century Joseon-dynasty Korea (1392–1910); his understanding of the Neo-Confucian tradition as the true learning; and his rejection of Daoism and Buddhism. With the reader introduced to the immediate historical context and Neo-Confucian discourse of the time, the following three chapters cover Toegye's religious and moral understanding of the relationship between the Heavenly Principle (C. tianli, K. cheolli) and human nature (C. renxing, K. inseong). Furthermore, Chung covers the moral-spiritual implications that the Four-Seven Debate had on Toegye's later practical self-cultivation for becoming a sage. In short, the debate concerns the relation between the "four sprouts" of human characteristics as first described by Mengzi (ca. 371–289 BCE) and the seven human emotions mentioned in various classical texts. Toegye believed in the doctrine that the "experience of Heaven was within oneself" (p. 47). Therefore, [End Page 1] to become a sage, one would have to commit to the active practice of an inner feeling of reverence (C. jing, K. gyeong) daily.Chapter six dives into the spiritual practice of self-reflection and mind cultivation (C. xinxue, K. simhak), which was an ongoing process that would lead the practitioner closer to sagehood. The seventh chapter focuses on how this spiritual dimension of Toegye's doctrine is relevant to broader discussions of ecology today. With a strong love for nature, Toegye incorporated the idea of nature within his spiritual self-cultivation, which Chung elaborates on. It was important for the human being to be in harmony with Heaven, earth, and all myriad things. This meant respecting and spending time in nature also played a part in the daily practice of spiritual self-cultivation. Moving on, in chapters eight and nine, Chung presents a comparative study on the philosophical and theological question of how to transcend evil, as well as the matter of interreligious dialogue. By way of a textual-interpretive approach, Chung compares Toegye's thought with Christian contra Buddhist theological ideas and how these findings can help develop an interreligious approach. In chapter nine, Chung suggests that the idea of self-transcendence through self-cultivation can be the ultimate reality. In this chapter, Chung wants to break with the tendency in interreligious dialogue where many scholars rely heavily on Christian theological terms. Chung introduces Neo-Confucian concepts and terms, especially the terms used by Toegye. The last and concluding chapter... (shrink)