In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

The maqam, closely connected at first with the cult-ritual practice, absorbed and reflected philosophical and ethical ideas. These ideas, fixed in the system of maqams, despite their clear canonization, changed; they underwent a certain historical transformation due to changes in the social structure of society itself. However, the main aesthetic function of the maqam, the nature of its emotional and psychological impact on a person, a deep connection with the world around him, remained in the view of Eastern thinkers and (...) musicians unshakable until the XX century. Today, macs should be understood on the one hand as a paradigmatic structure, on the other hand, as a compositional form. The subtlest gradation of human feelings, emotional and psychological states also determined a carefully developed (theoretically) mode, intonation, pitch system of images, symbols, signs, their connection with specific manifestations of spiritual experiences and emotional states. Certain universal principles of musical dramaturgy are observed in the makam, based on diverse contrast: fret, timbre-register, dynamic, vocal-instrumental, rhythmic. These internal contrasts are infinitely diverse, but they are outlined so subtly, barely perceptible. Instrumental and vocal-instrumental music in Islamic culture was mainly an environment of professional musicians who mastered the art of maqam thinking. Makam represented the unity of the theory of performing practice for musicians. (shrink)

This surveys the philosophies of music of the most important thinkers in Islam between the 9th and the 15th centuries A.D. It covers topics ranging from the ...

This chapter aims at pointing out the consistency of Islam as a source for empowerment strategies of the Black population in the United States and the religion’s effective reinterpretation as a sort of contemporary gnostic self-realization in Hip Hop culture. Moreover, the link between hybrid identity constructions of Hip Hop artists that borrow from religious and cultural sources of Islam and corresponding traditions of spiritual realization in mystical Islam and Sufism is demonstrated in the course of the discussion.

Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on a (...) wide range of writings, from love poetry to pietism, to satire, to history and metaphysics, and on to hunting, music and the dance, clothing, politics, and the marketplace, Goodman discloses the rich texture of classical Islamic civilization-its distinctive problematics and the space it left for the talents and creativity of the individual. His philosophic openness and easy familiarity place Islamic humanism securely in its larger context, revealing clearly what is of universa and abiding vitality and interest. In place of stereotypes, suspicions, and unease, Goodman sets out concrete and detailed expositions and explorations of Islamic thought and experience as seen through the eyes of the participants themselves. His engaged but sympathetic readings penetrate beneath the surface of the ancient texts to the humanistic values embraced by some of the greatest thinkers of Islam. As a result, Islamic Humanism does much more than remind us how much we owe to the intellectual achievements of Islamic civilization. The work is a significant contribution to Western understanding of Islam and to Islamic self-understanding of the profoundly humanistic dimensions of the Islamic tradition. (shrink)

“This is a useful and imaginative project... Leaman is an accomplished and productive author and the book will be of genuine and considerable interest.” —Lenn E. Goodman, Vanderbilt University It is often argued that a very special sort of consciousness went into creating Islamic art, that Islamic art is very different from other forms of art, that Muslims are not allowed to portray human beings in their art, and that calligraphy is the supreme Islamic art form. Oliver (...) Leaman challenges all of these ideas, and argues that they are misguided. Instead, he suggests that the criteria we should apply to Islamic art are identical to the criteria applicable to art in general, and that the attempt to put Islamic art into a special category is a result of orientalism. Leaman criticizes the influence of Sufism on Islamic aesthetics and contends that it is generally misleading regarding both the nature of Islam and artistic expression. He discusses issues arising in painting, calligraphy, architecture, gardens, literature, films, and music and pays close attention to the teachings of the Qur’an. In particular he asks what it would mean for the Qur’an to be a miraculous literary creation, and he analyzes two passages in the Qur’an—those of Yusuf and Zulaykha and King Sullayman and the Queen of Sheba. His arguments draw on examples from history, art, philosophy, theology, and the artefacts of the Islamic world, and raise a large number of difficulties in the accepted paradigms for analyzing Islamic art. (shrink)

This book presents a comprehensive, accessible survey of Western philosophy of music from Pythagoras to the present. Its narrative traces themes and schools through history, in a sequence of five chapters that survey the ancient, medieval, early modern, modern and contemporary periods. Its wide-ranging coverage includes medieval Islamic thinkers, Continental and analytic thinkers, and neglected female thinkers such as Vernon Lee (Violet Paget). All aspects of the philosophy of music are discussed, including music and the cosmos, (...) music's value, music's relation to the other arts, the problem of opera, the origins of musical genius, music's emotional impact, the moral effects of music, the ontology of musical works, and the relevance of music's historical context. The volume will be valuable for students and scholars in philosophy and musicology, and all who are interested in the ways in which philosophers throughout history have thought about music. (shrink)

In this book the author seeks to explain the distinct character of Islamic art as a manifestation of the spiritual realities of the Quranic revelation in the world of forms. The book undertakes to study certain important facets of Islamic art ranging from calligraphy, painting and architecture to music, literature and plastic art, and underlines the sacred and spiritual nature of each. While the author has dealt with Islamic art, as produced in various countries of the (...) Islamic world, his universe of discourse is primarily Persian art. For Nasr, Islamic art is essentially an outcome of the inner dimension of Islam which is inextricably related to Islamic spirituality. This esoteric aspect has all along molded the soul of the Muslim artist by imbuing in them certain transcendental attitudes and virtues derived from the Quran and the prophetic traditions. In support of his esoteric thesis Nasr argues that many of the greatest masterpieces of Islamic art were created much before the sciences of the Quran and the Hadith were fully codified and accepted in the world of Islam as the ultimate authoritative works produced in those fields. If Islamic art leads to the inner chamber of the Islamic tradition it is because this art is a message from the noumenal world sent to those qualified to harken to its liberating message. It also provides a climate of peace and equilibrium for society as a whole in conformity with the nature of Islam. (shrink)

Music, according to Sufi teaching, is really a small expression of the overwhelming and perfect harmony of the whole universe--and that is the secret of its amazing power to move us. The Indian Sufi master Hazrat Inayat Khan (1882-1927), the first teacher to bring the Islamic mystical tradition to the West, was an accomplished musician himself. His lucid exposition of music's divine nature has become a modern classic, beloved only by those interested in Sufism but by musicians (...) of all kinds. (shrink)

This book highlights the emergence of a new mathematical rationality and the beginning of the mathematisation of physics in Classical Islam. Exchanges between mathematics, physics, linguistics, arts and music were a factor of creativity and progress in the mathematical, the physical and the social sciences. Goods and ideas travelled on a world-scale, mainly through the trade routes connecting East and Southern Asia with the Near East, allowing the transmission of Greek-Arabic medicine to Yuan Muslim China. The development of science, (...) first centred in the Near East, would gradually move to the Western side of the Mediterranean, as a result of Europe's appropriation of the Arab and Hellenistic heritage. Contributors are Paul Buell, Anas Ghrab, Hossein Masoumi Hamedani, Zeinab Karimian, Giovanna Lelli, Marouane ben Miled, Patricia Radelet-de Grave, and Roshdi Rashed. (shrink)

In Aesthetics in Arabic Thought from Pre-Islamic Arabia through al-Andalus José Miguel Puerta Vílchez analyzes the discourses about beauty, the arts, and sense perception that arose within classical Arab culture from pre-Islamic poetry and the Quran (sixth-seventh centuries CE) to the Alhambra palace in Granada (fourteenth century CE). He focuses on the contributions of such great thinkers as Ibn Ḥazm, Avempace, Ibn Ṭufayl, Averroes, Ibn ʻArabī, and Ibn Khaldūn in al-Andalus, and the Brethren of Purity, al-Tawḥīdī, al-Fārābī, Avicenna, (...) Alhazen, and al-Ghazālī in the East. The work also explores literary criticism, calligraphy, music, belles-lettres (adab), and erotic literature, and highlights the contribution of Arab humanism to shaping the field of Aesthetics in the West. (shrink)

The overarching guiding principle of Alan Turing’s work was directed towards modelling the human mind as a machine. It is extraordinary that Turing introduced, in his early papers, ideas that are only now beginning to be investigated. Throughout his life, he considered conjectures to be of great importance because they suggest useful lines of research. In my own conjecture, I am asking the question: what is the brain’s geometry? Can it ever be unravelled, or does its complexity defy any form (...) of visual representation? Recent research reveals that the detailed workings of the brain take place in a ‘global workspace’, where conscious contents appear to be disseminated globally to a great multitude of networks throughout the brain that are unconscious. During conscious tasks, neurons contributing to the global workspace enter into a coherent activation pattern by being tightly connected through long axons. Is it possible, therefore, that my proposed geometric pattern (an Islamic latticework) can be envisaged as a useful means of interconnecting multiple long axons in a unified global workspace dedicated to conscious thought? I share and communicate my idea through a process that combines visual imagery with musical performance (i.e. visual music). It is a method that can assist in clarifying concepts that might otherwise remain elusive or esoteric. (shrink)

In this article, it is often pointed out to a more specific area by using the term Ṣūfi art on the basis of the aforementioned understanding. Thus, an analytic approach is adopted along with the usage of deductive method, and a layer of meaning is tried to be established through criticism and analysis. Firstly, a basic framework was constructed by mentioning the origins of Ṣūfi art. Then the attention was drawn to the sacredness included in Ṣūfi art in terms of (...) its historical frame and ontological structure. It is asserted that Ṣūfi art is based on four basic arguments: beauty, creativity, transcendence, and imagination. Ṣūfis considered art as an activity of beauty and the expressive power of it. Relying on the basic motive that Allah is the Greatest Artist, the Ṣūfis believe that the beauty of their art is a manifestation of Divine Names. They saw art as an expression of manifestation and unveiling. The Ṣūfis, who deemed the world in terms of Divine Beauty (Jamāl), witnessed the manifestations of the Divine Attribute of Beauty in all things; as a result of this witnessing, the masterpieces of Islamic art came into existence. It is the sapiental and the gnostic outlook that underlies this success of the Ṣūfi orders (tariqa) in Islamic history. In Ṣūfism, the perfection (kamāl) presupposes the beauty (jamāl); and each beauty presupposes also the perfection. Therefore, it is not possible to distinguish beauty from perfection in the Ṣūfi art. The sense of loving the beauty is so strong for them that they have tried to reflect the perfect beauty they witness in their works of art, to give an external presence to the phenomenon of beauty and to make the spiritual reality visible that is innate within their beings. Ṣūfism is in a sense an effort to seek beauty. It has been an endless longing to seek, search and witness The All Beauty, that is God Himself. The effort to search for Divine Beauty is sometimes revealed by tune, and sometimes by harmonious words or by a single line. Then, they turn into music, poetry, calligraphy and illumination. According to the maxim stating “There is a path from heart to heart”, these works were transmitted from one generation to another, ensuring the continuity of this Divine tune. Despite the fact that Ṣūfi works make no pretensions to be art as such, they were widely accepted, influenced the masses and gained appreciation in that they were created by people with a sincere heart, intimate sentiments and a deep world of contemplation. The second stage of the gnostic dimension in Islamic arts has been tried to be expounded through the ultimate goal of Ṣūfi art. In Ṣūfi tradition, the aesthetics and sensitivity of art attract attention at every opportunity, but the Ṣūfis did not consider art as their main aim. For them, art denotes only a means. Ṣūfis, who appeal to the eyes, ears and mind with the artistic forms, endeavoured to permeate to the hearts with the spiritual atmosphere provided. With their performances, exuberance and success in different branches of fine arts, they mobilized the aesthetic sentiments in each person's nature and ensured that the human pleasure become accorded with the divine pleasure. Focusing on the sapiential and gnostic dimension of Islamic arts, the basic principles of Ṣūfi art are emphasized as the third stage. It is also suggested that these principles also have a religious content are marked with religious style, have a strong sense of sacredness, possess generality and the peculiarity, have symbolic and representative aspects, are based on symbolism and have traditional characteristics, their style of expression is based on revelation, and are not intended to provoke carnal desires. As to the fourth remarkable factor within the sapiential and gnostic dimension of Islamic art, the Ṣūfi worldview behind the mentioned artistic works is given. As to the fifth remarkable factor in the gnostic dimension of Islamic arts, the thought behind the world of art sustained in the dervish lodges (tekke) is discussed. These dervish lodges were emphasized as the most important places where the beautiful word, beautiful sound and beautiful line converge and these lodges were evaluated as the kitchen where the fine arts were prepared and as the boiler where the arts are cooked. It is due to these features that each of the dervish lodges in Ottoman Empire became a kind of education and fine arts centre. In these lodges, many musicians, composers, poets, illuminators, bookbinders, carvers, engravers and marbling masters were trained. While the dervishes in the dervish lodges exhibited their own unique works of art, they also carried out the requirements of their spiritual trainings (sayru sulūk). (shrink)

This paper argues that contemporary medicalization is one of the reasons why death and dying should be considered as ethical issues. First, two distinct features regarding death and dying can be analysed by comparing ‘tamed death’ and ‘death untamed’. The distinction between death in Ars Moriendi and death as deprivationism has been compared before deducing a conclusion that biomedical ethics is an indispensable tool today to deal with the morality of death and dying. This issue is significant to articulate the (...) relationship between the ethics of death and dying and the historical and cultural understanding of death and dying. (shrink)

Organisational citizenship behaviour towards the environment (OCBE) aids in both environmental protection and in harnessing sustainable competitive organisational advantage. This study proposed a conceptual research model which investigated managerial perceptions of the relationship between OCBE and economic cost performance (ECP) in the UAE hospitality sector, with green innovative behaviour (GIB) mediating and green training moderating the relationship. Drawing on the theory of planned behaviour and abilities motivation opportunity theory, the study administered 479 structured questionnaires to hotel managers in the UAE (...) using purposive and snowball sampling techniques. Partial least squares structural equation modelling was applied to test the hypotheses in SmartPLS3.3. Findings showed that OCBE had a direct and significant impact on ECP, with GIB emerging both as a direct and mediating predictor. Additionally, green training directly and significantly moderated the OCBE–cost performance relationship. These results evince the integration of sustainable philosophies with innovative mindsets to encourage green innovative endeavours among hotel managers. (shrink)

Arguing that psychology and business ethics are best brought together through a multi-level, broad-based agenda, this essay articulates a vision of psychology and business ethics to frame a future research agenda. The essay draws upon work published in JBE, but also identifies gaps where published research is needed, to build upon psychological conceptions of business ethics. Psychological concepts, notably, are not restricted to phenomena “in the head”, but are discussed at the intra-psychic, relational, and contextual levels of analysis. On the (...) basis of this presentation, I discuss future directions for development in psychology and business ethics, including but not limited to studies of personality, emotion, decision making, motivation, and the biological bases of psychology and business ethics. An inclusive approach to these and related areas, it is argued, will both bring about depth of understanding on the psychological bases of business ethics, and allow dialogue across disciplinary areas within JBE. (shrink)

Although Theravada Buddhism and Roman Catholicism agree on the moral justification for palliative sedation, they differ on the premises underlying the justification. While Catholicism justifies palliative sedation on the ground of the Principle of Double Effect, Buddhism does so on the basis of the Third Noble Truth. Despite their theological differences, Buddhism and Catholicism both value the moral significance of the physician’s intent to reduce suffering and both respect the sanctity of life. This blurs the demarcation line between Buddhism and (...) Catholicism regarding the moral justification of palliative sedation. -/- . (shrink)

The Kurdish question and the PKK have been among the topics that have gained massive importance for almost a century in politics, daily life, and among academics. The declaration of the PKK, the last ideological rebellion against the Turkish state, has translated the Kurdish problem into the problem of assimilation, nationalization, and standardization of the decades-long armed conflict between the Turkish army and the PKK. This article aims to present a discourse and content analysis of the master’s and doctoral dissertations (...) that were submitted to the Turkish Higher Education Institution (YÖK) between 1999–2020 in Turkey. The paper focuses on how and in which context these researchers analyzed and formulated their findings on the PKK and the Kurdish conflict. The two basic theoretical concepts on which the study is based are the “embedded journalist” used in media studies and Antonio Gramsci’s “organic intellectual.” The main argument of this study is that the theses have become an affirmation apparatus that reproduces the official ideology of the state with slight differences and feeds it to the masses, and at the same time, due to their narrative that is built with the eyes of the state, they tend to be examples of embedded journalism rather than scientific studies. (shrink)

Social practices of quantification, or the production and communication of numbers, have been recognized as important foundations of organizational knowledge, as well as sources of power. With the advent of increasingly sophisticated digital tools to capture and extract numerical data from social life, however, there is a pressing need to understand the ethical stakes of quantification. The current study examines quantification from an ethical lens, to frame and promote a research agenda around the ethics of quantification. After a brief overview (...) of quantification research and its uses in state and market organization, I discuss quantification in terms of three core subprocesses—capture, specification, and appropriation, illustrating and identifying ethical concerns around each process. Linking these processes to the performative effects of measures, I present a working model of quantification from which the discussion builds ideas for developing a research agenda around quantification. (shrink)

This paper aims at helping trainees to overcome the difficulties they face when dealing with Arduino platform by describing the design of a desktop based intelligent tutoring system. The main idea of this system is a systematic introduction into the concept of Arduino platform. The system shows the circuit boards of Arduino that can be purchased at low cost or assembled from freely-available plans; and an open-source development environment and library for writing code to control the board topic of Arduino (...) platform. The system is adaptive with the trainee’s individual progress. The system functions as a special tutor who deals with trainees according to their levels and skills. Evaluation of the system has been applied on professional and unprofessional trainees in this field and the results were good. (shrink)

This paper analyses mass media exposure and its effect on family planning in Bangladesh using data from the Bangladesh Demographic and Health Survey (BDHS) 1993s place of residence, education, economic status, geographical region and number of living children appeared to be the most important variable determining mass media exposure to family planning. Multivariate analysis shows that both radio and TV exposure to family planning messages and ownership of a radio and TV have a significant effect on current use of family (...) planning methods. These factors remain significant determinants of contraceptive use, even after controlling socioeconomic and demographic factors. The study reveals that both socioeconomic development policies and family planning programmes with a special emphasis on mass media, especially radio, may have a significant effect on contraceptive use in Bangladesh. The principal policy challenge is to design communications strategies that will reach the less privileged, rural and illiterate people who are by far the majority in Bangladesh. (shrink)

The purpose of this article is to problematise a particular social transparency and disclosure regulation in the UK, that transcend national boundaries in order to control slavery in supply chains operating in the developing world. Drawing on notions from the regulatory and sociology literature, i.e. transparency and normativity, and by interviewing anti-slavery activists and experts, this study explores the limitations of the disclosure and transparency requirements of the UK Modern Slavery Act and, more specifically, how anti-slavery activists experience and interpret (...) the new regulations and the regulators’ implementation of the regulation. This research found limited confidence among anti-slavery activists regarding the Act’s call for transparency in relation to the elimination of slavery from global supply chains. The research also found that the limits of the transparency provisions within the Act appear to hinder the attainment of normativity. This study provides new and unique insights into the critical role that social activists play in exposing the lack of corporate transparency and failures of responsibility to protect workers within global supply chains. (shrink)

Filozofija umjetnosti u mišljenju Anande Kentisha Coomaraswamyja povezana je tradicionalnom filozofijom. Estetika, u modernom smislu, nema veze s tradicionalnom filozofijom umjetnosti, čiji temeljni princip nije »umjetnik je posebna vrsta čovjeka«, nego »svaki je čovjek posebna vrsta umjetnika«. Coomaraswamy nastoji redefinirati suvremeni pristup umjetnosti. Suvremeni umjetnici ne stvaraju svoja djela u skladu s Vječnim Istinama. Apstraktna umjetnost nije ikonografija transcendentalnih formi nego stvarna slika razjedinjenog uma. U cilju redefiniranja pristupa umjetnosti, temeljni se jezik umjetnosti mora promijeniti; edukatori i kustosi moraju biti (...) odgovorni za poučavanje o istinskoj prirodi umjetnosti; umjetnost ne može biti jednaka estetskom iskustvu; društvo se mora reorganizirati u društvo bazirano na vokaciji, što je analogno Platonovu mišljenju.Philosophy of Art in the thinking of Anande Kentish Coomaraswamy is connected with traditional philosophy. Aesthetics in modern sense has nothing to do with traditional philosophy of art which basic principle is “The artist is not special kind of man” but “Every man is special kind of artist”. Coomaraswamy wants to redefine contemporary approach to art. Contemporary artist does not create in accordance with Eternal Truth.art is not iconography of transcendental forms but real picture of disoriented mentality. In order to redefine approach to art basic language of art must be changed; educators and curators must have responsibility to teach about true nature of art; art can not be equal with esthetic experience; society must be reorganized into one that is based on vocation in analogy with Plato’s thought. (shrink)

Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests (...) the ‘Western’ monopoly of modern environmentalism, sug­gesting that there is much in Islamic traditions dealing with environmental issues in­cluding non-human animal species. IEP asserts that several centuries ago Islamic traditions significantly focused on and strongly advocated for animal welfare and animal rights. This paper explores and examines animal rights within the broader spectrum of Islamic environmentalism or Islamic eco-ethic. While the philosophical roots of IEP concerning animal rights date far back in seventh century, it can potentially make both ethical and educational contributions to the twenty-first century environmentalism and animal rights movements. (shrink)

Metrics shape our social worlds in many and more ways. Everyday quantifications of our preferences, our behaviors and our relationships, alter us and the institutions that we constitute. This essay takes a brief look at the metrics of business ethics through two analytic devices. Representation explains the notion that metrics can capture or demonstrate ethics and performativity explains the notion that metrics can shape or constitute ethics. The analytic distinction between representation and performativity is obscured in practice when metrics become (...) targets, indeed much of the social power of metrics comes from their use as targets. Hence, we should pay attention to the world of practice in which measuring and doing are entangled. However, we should not lose sight of the limitations of measurement and the possibility that there are areas of ethical life best left unmeasured. (shrink)

This study highlights various totalitarian and undemocratic practices in which Bangladesh’s current Awami League-led coalition regime engages. It shows that since its inception in early 2009, the regime has tried to mobilize and manipulate public support from within through—among other means—creating the discourse of “war crimes” and to obtain international support through the discourse of “Islamism” and terrorism. Although “a secular plan” to combat and replace “Islamism” may soothe the nerves of many in the international community, its deployment in Bangladesh (...) has paradoxically produced a dangerous culture of disappearances and extrajudicial killings, infringements on freedom of speech and the stifling of dissenting voices, and the interception of opposition programs and the torture of opposition leaders and activists. The regime has also made a mockery of the law and the country’s judicial system. Many commentators believe that the country’s law courts are now simply an extension of the regime’s political clout. In these circumstances, political repression continues unabated, and victims of persecution are left with inadequate legal recourse. In the name of combating “Islamic terrorism,” Bangladesh’s ruling regime has resorted to a reign of terror that is in many respects tantamount to what we know as fascism. (shrink)

We provide evidence of the relationship between corporate social responsibility (CSR) and corporate financial performance (CFP) in Palestine, a highly unstable political context. Annual reports of all firms listed on the Palestine Exchange (PEX) for the period 2016-2019 were manually content analysed. A checklist of reported CSR items is summarised into four areas: environmental information, human resources, community involvement, and product and customer service quality. Results indicate a robust positive connection between each of the four dimensions and the composite CSR (...) index with three performance indicators: ROA, ROE, and Tobins Q. Results also find better performing companies with a higher degree of community involvement being greatly appealing, while the environmental dimension was the least resilient. We discuss the significance of community engagement for an unstable context like Palestine from a community cohesion standpoint. (shrink)

Decision-makers in governments, enterprises, businesses and agencies or individuals, typically, make decisions according to various regulations, guidelines and policies based on existing records stored in various databases, in particular, relational databases. To assist decision-makers, an expert system, encompasses interactive computer-based systems or subsystems to support the decision-making process. Typically, most expert systems are built on top of transaction systems, databases, and data models and restricted in decision-making to the analysis, processing and presenting data and information, and they do not provide (...) support for the normative layer. This paper will provide a solution to one specific problem that arises from this situation, namely the lack of tool/mechanism to demonstrate how an expert system is well-suited for supporting decision-making activities drawn from existing records and relevant legal requirements aligned existing records stored in various databases.We present a Rule-based reporting systems architecture, which is intended to integrate databases, in particular, relational databases, with a logic-based reasoner and rule engine to assist in decision-making or create reports according to legal norms. We argue that the resulting RuleRS provides an efficient and flexible solution to the problem at hand using defeasible inference. To this end, we have also conducted empirical evaluations of RuleRS performance. (shrink)

Following their violent suppression of the Indian Revolution of1857, the British founded and consolidated their secular empire in the IndianSubcontinent, which marginalized and bypassed religion as far as possible,particularly Islam, which had been the official religion of the Mughal ancienrégime. Contemporaneous Ottoman efforts to counter European imperialism ledto Sultan Abdul Hamid II’s policy of pan-Islamism, particularlythe call for Islamic unity against the Russian aggression against Turkey in1877. It was at this critical juncture that some Indian Muslim scholars gallantlyvolunteered to (...) counter this threat, and to preserve the Islamic faith and heritageworldwide, despite the severe problems faced by the Muslims in India itself.This study highlights the role of an eminent scholar in this movement, namelyAllama Shibli Nu’mani, who in 1914 conceived the idea offounding the world-famous Islamic research institute Darul Musannefin ShibliAcademy in his home town of Azamgarh, Uttar Pradesh, India. Shibli was veryactive and instrumental in collecting donations from the wealthy landowners among the Muslim elite in his hometown of Azamgarh for theOttoman cause, raising 3,000 rupees, which was handed to Husain HasibAfendi, the Ottoman Consul in Bombay in 1877. Furthermore, his eloquentpoetry rallied Muslims across India to support the valour and heroism displayedin the jihad by Ghazi Usman Pasha against the Russians. Shibli travelled toIstanbul in 1892 and met with the Pasha, on whose efforts Tamgha-i Majidi was granted to Shibli on 13th Muharram, 1310/7th August, 1892.This article is based on Shibli’s major works in Urdu, particularly his arousingeulogies, Turkish archival reports, newspapers and magazines, andsecondary sources in Urdu and English. (shrink)

Communication is an essential part of all activities of organizations. However, it is affected by technology. Today, email and social media are popular methods of communication in organizations. Each of the listed methods has advantages and disadvantages which will be discussed in this letter which tries to drive the attention of organizations to the need for a standard and balanced approach toward communication.

China is moving from a centralized to a market economy to bring about efficiency in its economy and to form a business partnership with the West. With its reform adopting an open-door policy, there may be a need to assure its partners in the western world that appropriate steps would be taken to develop and foster a business culture with which the western countries and the Chinese businesses can work. The present study attempted to find whether there has been a (...) change in business ethical culture, accounting system and practice in the Chinese business between 1978 and the present, and the degree of similarity in the Chinese ethics and guidelines compared to Western ethics and guidelines. The result of the study has been analyzed from an institutional perspective to explore institutional change. The result showed that there is general growing support of Chinese management toward change in business ethical culture and practice. It was observed that there was not much similarity in the documents used for ethical guidance and control with those of the West. The findings of the paper are expected to be relevant to international investors and executives interested in investing or working in China. (shrink)

ASP.net is one of the most widely used languages in web developing of its many advantages, so there are many lessons that explain its basics, so it should be an intelligent tutoring system that offers lessons and exercises for this language.why tutoring system? Simply because it is one-one teacher, adapts with all the individual differences of students, begins gradually with students from easier to harder level, save time for teacher and student, the student is not ashamed to make mistakes, and (...) more. Therefore, in this paper, we describe the design of an Intelligent Tutoring System for teaching ASP.net to help students learn ASP.net easily and smoothly. Tutor provides beginner level in ASP.net. Finally, we evaluated our tutor and the results were excellent by students and teacher. (shrink)