The theory of Yin and Yang and the Five Movements is based on the concept of cyclical time. This ancient cosmological model postulates that when expansive energy reaches its apex, mutual life-saving relations prevail over mutually conflictual societal relations, and that this cycle repeats. This cosmic change model was first presented in ancient Korea and China, by Hado-Nakseo, via numerological configurations and symbols. The Hado diagram was drawn by a Korean thinker, Bok-hui (?-BC3413), also known as Great Empeor Fuzi or (...) Fu-hsi in Chinese mythology. Confucius once recognized him as the father of I Ching (Book of Changes). The Eastern cosmology was further developed by King Wen and the Duke of Zhou and compiled by Confucius (BC551?-BC 479) during the Spring and Autumn Period and the Warring States Period. Nakseo diagram was first discovered by the famous King Wu of China, who founded the Xia dynasty. In contrast to the harmonious mathematical matrix of Hado, Nakseo symbolizes the conflictual and dynamic expansion of the universe. In the Nakseo world, masculine energy is structurally greater than feminine energy, continuously breeding disequilibrium and conflict. The Yin and Yang model suggests that everything in the universe exists as a combination of opposing dynamics. At any given time, one of the two dynamics grows while the other declines. When Yang energy is at its peak, Yin energy is at its nadir; then, a reversal occurs; and envetually the whole cycle repeats. It would thus be logical to express that when conflictual energy has reached its apex harmonious energy begins to wax. It can be argued that since the state of disequilibrium within the universe represented by Nakseo cannot indefinitely sustain its dynamic of expansion, harmonious international relationships eventually come to pervade the world. This argument represents a unique applicationof the concept of Yin and Yang logic to international arms race and arms control. This cyclical dynamics can explain the long-term process of arms build-up followed by eventually by nuclear standoff and subsequent nuclear arms control regimes as NPT, CTBT, MTCR, SALT, START, PSI and etc. One can boldly claim that Yin and Yang logic offers a clue to creating a theory of structural peace by discovering a constructivist element in the model. The esoteric matrixes of ancient Korea and China thus provide humanity with an new vision for nuclear disarmament and a sustainable peace. (shrink)

In this article we describe four previous Tai-Chi models based on the I-Ching and their limitations. The I-Ching, the most important ancient source of information on traditional Chinese culture and cosmology, provides the metaphysical foundation for this culture, especially Confucian ethics and Taoist morality. To overcome the limitations of the four previous Tai-Chi models, we transform I-Ching cultural system into a psychological theory by applying the cultural system approach. Specifically, we propose the Jun-zi Self-Cultivation Model, which argues that an individual (...) can become an ideal person, or jun-zi, through the process of self-cultivation, leading to good fortune and the avoidance of disasters. The state of jun-zi is that of the well-functioning self, characterized by achieving one’s full potential and an authentic, durable sense of wellbeing. In addition, we compare egoism and jun-zi as modes of psychological functioning. The JSM can be used to as a framework to explain social behavior, improve mental health, and develop culturally sensitive psychotherapies in Confucian culture. Finally, an examination of possible theoretical directions, clinical applications, and future research is provided. (shrink)

Don’t Look Up is a 2021 Netflix original film about two astronomers who discover a 9-kilometer “planet killer” comet on a collision course with Earth. The way humanity responds to this threat – which is less than ideal, given that the movie ends with humanity’s destruction – is supposed to be an allegory for how humanity is dealing with the real-world threat of climate change. Consequently, we argue, the movie is an argument that presents the viewer with a moral imperative: (...) Do all that you can to prevent climate change. But does the argument work? To answer this question, we look at criticism of the movie, decipher its messages, examine the aptness of its analogy, and use the philosophy of Plato, Kant, and Peter Singer to explain exactly what kind of argument the film is. In the end, we conclude that, while most (although not all) criticisms of the film fall flat – it doesn’t really matter. Given that the moral imperative presented by the movie is undeniable, the only appropriate response to the film is an unrelenting effort to fulfill our duty to stop climate change. (shrink)

It is the aim of this paper to develop the phenomenology of phronesis through a phenomenological interpretation of Aristotle’s theory of phronesis by employing different kinds of phenomenological reductions. In section 1, I will show that phenomenological reduction is identical with a change of attitude and that we have to employ different kinds of phenomenological reductions in order to interpret Aristotle’s theory of phronesis phenomenologically. In section 2, employing different kinds of phenomenological reductions, I will attempt to develop the phenomenological (...) psychology of phronesis through a phenomenological interpretation of Aristotle’s theory of phronesis. In section 3, employing different kinds of intersubjective reductions, I will clarify intersubjective aspects of phronesis. In section 4, adopting these insights, I will try to resolve two of the many difficulties of Aristotle’s theory of phronesis. In section 5, I will conclude with two remarks concerning the future tasks of the phenomenology of phronesis. (shrink)

Virtual reality is a rapidly developing technology that simulates the real world. However, for some cybersickness-susceptible people, VR still has an unanswered problem—cybersickness—which becomes the main obstacle for users and content makers. Sensory conflict theory is a widely accepted theory for cybersickness. It proposes that conflict between afferent signals and internal models can cause cybersickness. This study analyzes the brain states that determine cybersickness occurrence and related uncomfortable feelings. Furthermore, we use the electroencephalogram microstates and functional connectivity approach based on (...) the sensory conflict theory. The microstate approach is a time–space analysis method that allows signals to be divided into several temporarily stable states, simultaneously allowing for the exploration of short- and long-range signals. These temporal dynamics can show the disturbances in mental processes associated with neurological and psychiatric conditions of cybersickness. Furthermore, the functional connectivity approach gives us in-depth insight and relationships between the sources related to cybersickness. We recruited 40 males, and they watched a VR video on a curved computer monitor for 10 min to experience cybersickness. We recorded the 5-min resting state EEG and 10-min EEG while watching the VR video. Then, we performed a microstate analysis, focusing on two temporal parameters: mean duration and global explained variance. Finally, we obtained the functional connectivity data using eLoreta and lagged phase synchronization. We discovered five sets of microstates, including four widely reported canonical microstates, during baseline and task conditions. The average duration increased in microstates A and B, which is related to the visual and auditory networks. The GEV and duration decreased in microstate C, whereas those in microstate D increased. Microstate C is related to the default mode network and D to the attention network. The temporal dynamics of the microstate parameters are from cybersickness disturbing the sensory, DMN, and attention networks. In the functional connectivity part, the LPS between the left and right parietal operculum significantly decreased compared with the baseline condition. Furthermore, the connectivity between the right OP and V5 significantly decreased. These results also support the disturbance of the sensory network because a conflict between the visual and vestibular system causes cybersickness. Changes in the microstates and functional connectivity support the sensory conflict theory. These results may provide additional information in understanding brain dynamics during cybersickness. (shrink)

The first step in reasoning about actions and change involves reasoning about how the world would evolve if a certain action is executed in a certain state. Most research on this assumes the evolution to be only a single step and focus on formulating the transition function that defines changes between states due to actions. In this paper we consider cases where the evolution is more than just a single change between one state and another. This is manifested when the (...) execution of an action may trigger execution of other actions, or when multiple agents act on the environment following certain strategies. (shrink)

This piece, included in the drift special issue of continent. , was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service(s) from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention . The editors recommend that to experience the (...) drifiting thought that attention be paid to the contributions as they entered into conversation one after another. This particular piece is from the BETWEEN INTENTION & ATTENTION thread: Jeremy Fernando, Sitting in the Dock of the bay, watching... * R.H. Jackson, Reading Eyes * Gina Rae Foster, Nyctoleptic Nomadism: The Drift/Swerve of Knowing * Bronwyn Lay, Driftwood * Patricia Reed, Sentences on Drifitng * David Prater, drift: a way * * * * * Australia, Summer, 2012. …. essential humanity exists, and runs its course, within a system whose first principle is the preservation of balance. And arching over it all, is the logos of The Dreaming. How shall we state this when we fully understand it I do not know, but I should think we are more likely to ennoble it than not. Equilibrium ennobled is abidingness.” 1 On return to birthplace I write. Caught between jetlag and surprise, a relentless sun cracks my skin. Upright words fall under cockatoo roars. The attempt to settle, to be attentive, is shaken. Some kind of Dreaming surrounds and elements intrude without consent. Homeless at home. Exhausted, I fight sleep’s hard currents. Their victory would confuse the body clock, so the in-between wins. Half-there — half-awake — here in this place — I am driftwood. Driftwood: wood floating in or washed ashore by a body of water. A severed limb set adrift from the birthing body. Tossed from home it’s cast into processes of wind, water, sand, bacteria, decay and movement. Driftwood is orphaned members at the mercy and agency of weather, currents, submersion, and being thrown into dry world. Driftwood — singular plural. White man got no dreaming. Him go ‘nother way. White man, him go different Him got road belong himself. 2 photo: Bronwyn Lay The old man comes from the northern rivers. A while ago, he could no longer pay attention to wage slavery, so retreated north to be with dead redgum that lay abandoned in dry riverbeds. Derived from driftwood peoples tossed here by the sea, he followed the fragile river veins of his birth. He walked along water bodies and through country’s lungs. Some kind of displaced ancestral song compelled his leathered hands to pick up centuries old driftwood from flood plains. It emerged from under muddy creeks, was flung up by salt soaked coves, pushed underground by cracks in the claypan and lay embedded in mud and salinized soil. Smoothed and grooved in equal measure, the branches were marked by an organic alphabet that preceded him. As he held the wood, he touched decomposing circles that started with a blast and never ceased writing into abandoned flesh. When the ute was full the old man returned home having been away with the stuff that ‘growed him up’. His shed filled with red sawdust and the sound of tools at labour. His hands sculptured driftwood. History carved into itinerant skin. I sit opposite the old man. His body no longer holds the repetition of carpentry. He can no longer gift driftwood its detail. Outside redgum bits lie scattered around the fence line and beside the dam. He crouches over an unreliable computer researching the massacres of indigenous peoples that occurred along the same river veins that ‘growed him up’ long ago. Staring into the remnants of frontier resistance that he and I inherit, his eyes nurture fire. He discovers severed limbs and the slicing of tribes. In the ashes of sentences he sifts the lies that smoulder into our histories. In the 30’s the anthropologist Stanner said that due to certain factors — lack of change and isolation — the ideal and real come very close together in indigenous Dreaming. They are a people who were able to defeat history. 3 “If the Ideal and the Real drift too far away from one another (as they did at the end of the middle ages and seem increasingly to do this century) men face some difficult options. They have to change their way of life, or their philosophy, or both, or live unhappily somewhere in-between.” 4 Stanner says Indigenous Dreaming is blackfella thinking. 5 Dreamtime is not ethereal, not utopic, or otherworldly. It’s fused with the real and it’s not mine. I might never understand, but it’s the substance of my home. This here place ‘growed me up’. Is driftwood the unhappy in-between? Is it a radical itinerant written upon by currents? Where are we? The settler restless? photo: Alison Pouliot I return to the bush late one night, tired from high talk in city cafes, to find the old man at his computer. He’s either researching his white farming ancestors, or tracing unrecorded massacres of blackfellas. I laugh, “You know Dad, if you were indigenous you might go out by the dam and sing up your ancestors rather than try find them on a screen.” He peers over his glasses. His stare delivers an ancestral scold. He’s white man. Of course he archives. This is our way. One may see that, like all men, he is a metaphysician in being able to transcend himself. With the metaphysician goes a mood and spirit, which I can only call a mood or spirit of assent, neither despair nor resignation, optimism not pessimism, quietism nor indifference. The mood, and the outlook beneath it, make him hopelessly out of place in a world in which the renaissance has triumphed only to be perverted, and in which the products of secular humanism, rationalism and science challenge their own hopes, indeed their beginnings.” 6 The clinamen sometimes comes abstract — the rarefied swerve of possibility. But in the place we gather &mdash where this text has landed — in the heart of settler colony denial — the clinamen reminds of familiar violence and goes maximum. The earth’s swerve. Topography’s tip. Physics gone violent. Here, drift is initiated by the tear of flesh, scurvy voyages, frontier blood and the deracination from belonging. Here, war precedes drift. We all got tossed. Here. Pay attention. The country has its own gaze. ‘Lest we forget’. The seasonal turn on aborescent substances starts with a fall, an upwards rupture, a drop, a cut, a storm, a violence, a loss, forced migration, refugees, agricultural imperialism, settler wheat and poisoned rations. Pay attention to aftermath debris. Don’t drift too far from the real. History hasn’t settled into the water. It still tosses limbs back and forth. Surrounded by the backdrop of Dreaming country the old man archives and dreams. Both ways of settling into the real. But lest we forget, time, in this place, has no textual tick — tock. Our bodies know this, even though we persist with shipwreck illusions. It’s difficult being here. Here. Pay inattention. I walk through eucalyptus, over dried out clay pans and under kookaburras. It’s been two years in-between. This time country speaks strong underfoot. Forget books, forget texts, forget other lands and times, beginning and end. Be here. All falls raw. Leaves drop and refuse to compost. Bark untethers quick. Light denudes worlds. The heated horizon melts monoliths. It’s enough to make Cartesians shiver. Awake. Refuse the temptation to run. Have enough courage to drift into here. Love with a gum tree. Stand with her whole and dissolving. She moves light between our limbs, tossing them to wind. She — the original romance — is the dream that dares touch flesh and reaches over nightmares with elemental desire. I gaze and lose me. There’s no distance. The land that ‘growed me up’ speaks with symbiotic breath. There’s no division, no separation, no other. The gum is plastic arborescence. You be my body for me, always were. …..but I wake to driftwood histories and recall slaughters. Drifted, wicked fellow citizen — the other is someone else’s blind sleep. Betrayal maintains the other as mine. Archives reveal this place doesn’t belong to me. Body articulates that it became here. Gumtree cares not………her arms take me in anyway. “Like all men he is a philosopher in being able to use his power of abstract reason. His genius, his metier, and in some sense — his fate is that because of endowment and circumstance this power has channelled itself mainly into one activity, making sense out of social relations among men living together.” 7 The old man excavates seven generations of settler ancestors. They’re an ordinary lot with written-upon skin. He records genocides that occurred alongside his peoples fertility. Bodies rise from riverbeds like sovereign sacrifices. It hurts. It disrupts. He labours at the past with gestures that might go unnoticed in a country suffocated by rich amnesia. Inside walls, he seems attentive to historical details. Outside he seems inattentive to time, lost to us and embedded in a family of active matter — the bush. His driftwood skin appears around my eyes - grooves of experience, the rush of cruel sun, the push of blind winds, and the love of everything. The sovereign’s reluctant children are thrown here by, with and through blood, but country gets in and sculpts us here. photo: Chris Corrigan “But his abstractions do not put him at war with himself.” 8 The kangaroo family appears at dusk. When the sun is soft I follow the old man into the back paddock. Children skip behind us. In-between generations, I step into the old man’s driftwood leanings. My feet find traces of his understanding – the archivist that reads trees. Here, on home dirt, inattention and attention collapse as we wander into where we are. The roo family gaze at us. Through the grass the old man’s wooden finger articulates kin’s details. He points to the head male, the mother holding a joey in pouch and the young warriors side by side. My children, quieter than ever, meet the laser - eyed silence of another family. In half-light Dad, me, and the kids mirror the kangaroo constellation and stand gentle together. At the bushblock’s limit we encounter ancestral desires. White peoples are subject to driftwood histories. We’re severed limbs attempting to fuse here now, with what was, only to discover our skin becomes racked and embedded with the weather. Into the shelter and fissures of this difficult and ambiguous inheritance, I fall into dream light until balance saturates. Light breaks when the kangaroos move. They bounce someplace else without effort or impact. We turn and tread through the dark towards home. It’s time to sleep. Driftwood skin covers the country. Dreaming is still. photo: Bronwyn Lay NOTES W.E.H. Stanner, The Dreaming and Other Essays , (Melbourne: Black Inc. Agenda, 2009), 72. Ibid., 56. Stanner is recalling one intelligent old man who said to him, “with a cadence almost as though he had been speaking in verse.” Ibid., 60. Ibid., 69. Ibid., 58. Ibid., 67. Ibid., 68. Ibid., 59.  . 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A set of reals is universally Baire if all of its continuous preimages in topological spaces have the Baire property. ${\sf Sealing}$ is a type of generic absoluteness condition introduced by Woodin that asserts in strong terms that the theory of the universally Baire sets cannot be changed by set forcings. The ${\sf Largest\ Suslin\ Axiom}$ is a determinacy axiom isolated by Woodin. It asserts that the largest Suslin cardinal is inaccessible for ordinal definable surjections. Let ${\sf LSA}$ - ${\sf (...) over}$ - ${\sf uB}$ be the statement that in all generic extensions there is a model of $\sf {LSA}$ whose Suslin, co-Suslin sets are the universally Baire sets. We outline the proof that over some mild large cardinal theory, $\sf {Sealing}$ is equiconsistent with $\sf {LSA}$ - $\sf {over}$ - $\sf {uB}$. In fact, we isolate an exact theory that is equiconsistent with both. As a consequence, we obtain that $\sf {Sealing}$ is weaker than the theory “ $\sf {ZFC}$ + there is a Woodin cardinal which is a limit of Woodin cardinals.” This significantly improves upon the earlier consistency proof of $\sf {Sealing}$ by Woodin. A variation of $\sf {Sealing}$, called $\sf {Tower \ Sealing}$, is also shown to be equiconsistent with $\sf {Sealing}$ over the same large cardinal theory. We also outline the proof that if V has a proper class of Woodin cardinals, a strong cardinal, and a generically universally Baire iteration strategy, then $\sf {Sealing}$ holds after collapsing the successor of the least strong cardinal to be countable. This result is complementary to the aforementioned equiconsistency result, where it is shown that $\sf {Sealing}$ holds in a generic extension of a certain minimal universe. This theorem is more general in that no minimal assumption is needed. A corollary of this is that $\sf {LSA}$ - $\sf {over}$ - $\sf {uB}$ is not equivalent to $\sf {Sealing}$. (shrink)

Smartphone app-use patterns will predict professional golfers’ athletic performance, and the use time of serious apps would be associated with improved performance. This longitudinal 4-week observation of 79 professional golfers assessed golf handicaps and smartphone app-use patterns at the start of the Korean professional golf season and 2 and 4 weeks later. We classified use as social networking, entertainment, serious apps, and others. Use time of entertainment apps increased for non-improved golfers but did not change for improved golfers. Use time (...) of serious apps increased for improved golfers and decreased for non-improved ones. Changes in golf handicaps were positively correlated with changes in entertainment app use time and negatively correlated with changes in serious app use time. Professional golfers’ sports performance was not associated with smartphone use time but was with the smartphone app type. The management of smartphone app-use patterns is important for professional golfers’ performance. (shrink)

Humans recognise reddish-coloured faces as angry. However, does facial colour also affect “implicit” facial expression perception of which humans are not explicitly aware? In this study, we investigated the effects of facial colour on implicit facial expression perception. The experimental stimuli were “hybrid faces”, in which the low-frequency component of the neutral facial expression image was replaced with the low-frequency component of the facial expression image of happiness or anger. In Experiment 1, we confirmed that the hybrid face stimuli were (...) perceived as neutral and, therefore, supported implicit facial expression perception. In Experiment 2, the hybrid face stimuli were adjusted to natural and reddish facial colours, and their friendliness ratings were compared. The results showed that the expression of happiness was rated as more friendly than the expression of anger. In addition, the expression of happiness was rated as friendlier when the low-frequency happy component was red, but the friendliness rating of the expression of anger did not change when it was presented in red. In Experiment 3, we affirmed the implicit facial expression perception even in reddish colours. These results suggest that facial colour modulates the perception of implicit facial expressions in hybrid facial stimuli. (shrink)

With a growing number of genetic tests becoming available to the health and consumer markets, genetic health care providers in Canada are faced with the challenge of developing robust decision rules or guidelines to allocate a finite number of public resources. The objective of this study was to gain Canadian genetic health providers' perspectives on factors and criteria that influence and shape resource allocation decisions for publically funded predictive genetic testing in Canada. The authors conducted semi-structured interviews with 16 senior (...) lab directors and clinicians at publically funded Canadian predictive genetic testing facilities. Participants were drawn from British Columbia, Alberta, Manitoba, Ontario, Quebec and Nova Scotia. Given the community sampled was identified as being relatively small and challenging to access, purposive sampling coupled with snowball sampling methodologies were utilized. Surveyed lab directors and clinicians indicated that predictive genetic tests were funded provincially by one of two predominant funding models, but they themselves played a significant role in how these funds were allocated for specific tests and services. They also rated and identified several factors that influenced allocation decisions and patients' decisions regarding testing. Lastly, participants provided recommendations regarding changes to existing allocation models and showed support for a national evaluation process for predictive testing. Our findings suggest that largely local and relatively ad hoc decision making processes are being made in relation to resource allocations for predictive genetic tests and that a more coordinated and, potentially, national approach to allocation decisions in this context may be appropriate. (shrink)

For all his profound interest in Secondness and its manifestation in various kinds of indices, including deictics, Peirce rarely addresses the inter-pronominalrelationships. Whilst the American founder of semiotics would designate language as a whole to Thirdness, only within the larger framework of which deictics can work, the German philosopher Cassirer observes that “what characterizes the very first spatial terms that we find in language is their embracing of a defi nite ‘deictic’ function”. For Cassirer the significance of pronominals, especially the (...) I-Thou relationship, lies in its impact on the development of spatial concept that lays the foundation of symbolic forms. It may look strange why the “designatives” of I, Thou, He, in Peirce’s own terms, so obvious in their categorial and empirical differentiation, should fail to be reduceable to the triad of Firstness, Secondness, and Thirdness. It is interesting, however, that in his 1906 correspondence with Lady Welby, Peirce should refer to the strange “Communicational Interpretant”, or “the Cominterpretant, which is a determination of that mind into which the minds of utterer and interpreter have to be fused in order that any communication should take place”. Peirce asserts that this communication of a Form, say, being in love, is made possible by sign. This paper discusses Peirce’s and Cassirer’s references to deictics or indexical sign, in particular, inter-personal relationships, in light of Benveniste’s concept of discourse, and probes into a possible subtext underlying the Peirce-Welby correspondence. (shrink)

To philosophize is to communicate philosophically. From its inception, philosophy has communicated forcefully. Socrates, Plato, and Aristotle talk a lot, and talk ardently. Because philosophy and communication have belonged together from the beginning--and because philosophy comes into its own and solidifies its stance through communication--it is logical that we subject communication to philosophical investigation. This collection of key works of classical, modern, and contemporary philosophers brings communication back into philosophy's orbit. It is the first anthology to gather in a single (...) volume foundational works that address the core questions, concepts, and problems of communication in philosophical terms. The editors have chosen thirty-two selections from the work of Plato, Leibniz, Hegel, Husserl, Heidegger, Wittgenstein, Benjamin, Lacan, Derrida, Sloterdijk, and others. They have organized these texts thematically, rather than historically, in seven sections: consciousness; intersubjective understanding; language; writing and context; difference and subjectivity; gift and exchange; and communicability and community. Taken together, these texts not only lay the foundation for establishing communication as a distinct philosophical topic but also provide an outline of what philosophy of communication might look like. (shrink)

For all his profound interest in Secondness and its manifestation in various kinds of indices, including deictics, Peirce rarely addresses the inter-pronominalrelationships. Whilst the American founder of semiotics would designate language as a whole to Thirdness, only within the larger framework of which deictics can work, the German philosopher Cassirer observes that “what characterizes the very first spatial terms that we find in language is their embracing of a defi nite ‘deictic’ function”. For Cassirer the significance of pronominals, especially the (...) I-Thou relationship, lies in its impact on the development of spatial concept that lays the foundation of symbolic forms. It may look strange why the “designatives” of I, Thou, He, in Peirce’s own terms, so obvious in their categorial and empirical differentiation, should fail to be reduceable to the triad of Firstness, Secondness, and Thirdness. It is interesting, however, that in his 1906 correspondence with Lady Welby, Peirce should refer to the strange “Communicational Interpretant”, or “the Cominterpretant, which is a determination of that mind into which the minds of utterer and interpreter have to be fused in order that any communication should take place”. Peirce asserts that this communication of a Form, say, being in love, is made possible by sign. This paper discusses Peirce’s and Cassirer’s references to deictics or indexical sign, in particular, inter-personal relationships, in light of Benveniste’s concept of discourse, and probes into a possible subtext underlying the Peirce-Welby correspondence. (shrink)

Numerous social, economic and academic pressures can have a negative impact on representations of biomedical research. We review several of the forces playing an increasingly pernicious role in how health and science information is interpreted, shared and used, drawing discussions towards the role of narrative. In turn, we explore how aspects of narrative are used in different social contexts and communication environments, and present creative responses that may help counter the negative trends. As traditional methods of communication have in many (...) ways failed the public, changes in approach are required, including the creative use of narratives. (shrink)

The salience of social risks and the incidence of various crises in China have induced widespread concerns among urban residents. Encountering frequent risks places higher demands on the cognition of urban residents. The concept of safety cognition capability is defined within the context of urban residents' daily life, and measurement instruments are developed and tested to lay the foundation for grasping the current safety cognition capability of urban residents and conducting further research. In this study, the five-dimensional structure of urban (...) residents' safety cognition capability was proposed by using the grounded theory method to sort out the interview transcript of interviews with 30 urban residents, and a 38-item URSCC scale was designed and used for surveys conducted in China. The results show that the scale can be used as a valid tool to measure the URSCC, and it can help city managers to better understand the safety needs of residents, as well as monitor the effectiveness of policy implementation. (shrink)

The primary question addressed in this article is how to understand and produce praxis development in the complex and contentious field of street communities of young marginalized men, an area highlighted almost on a daily basis in the Danish media under headlines with terms such as ‘foreigner problems’, ‘ghetto problems’, ‘gang conflicts’ and ‘gang war’. Since 2009, activists and professionals related to this field have gathered at Grundtvigs Højskole where they initiated and inspired community building activities in relation to the (...) recent gang conflicts in the Copenhagen area of Denmark. The article explores these practices and changes, including some of the communal initiatives arising in response to the escalating gang conflicts. The conflict and community building activities are contextualized in terms of broader tendencies and changes in Danish society, from enduring struggles with ethnic othering of young minority men since the late 1990s, to other societal changes escalating ‘gang-conflicts’ to ‘gang-war’. The article examines how these changes produce new dynamics, tensions and dimensions of binary thinking, which in turn creates new dilemmas in the everyday lives of the people involved in social work practice, community building activities and praxis research. (shrink)

This exploration into spirituality and climate change employs the “four paths” of the creation spirituality tradition. The author recognizes those paths in the rich teachings of Pope Francis’s encyclical, Laudato Si' and applies them in considering the nobility of the scientist's vocation. Premodern thinkers often resisted any split between science and religion. The author then lays out the basic archetypes for recognizing the sacredness of creation, namely, the Cosmic Christ (Christianity); the Buddha Nature (Buddhism); the Image of God (Judaism); the (...) “Primordial Man” (Hinduism), as well as the premodern universal teaching of “God as Beauty.” He addresses the subject of evil which deserves serious attention in the face of the realities posed by climate change and the resistance to addressing them. In the concluding section, the author speaks of a new Order of the Sacred Earth that was launched in fall 2017 to gather persons of whatever spiritual tradition or none to devote themselves to preserving Mother Earth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Laying Medicine Open: Innovative Interaction Between Medicine and the HumanitiesLaurence B. McCullough and Warren Thomas ReichThe past three decades have witnessed the emergence and remarkable success of the fields of bioethics and medical humanities. The intellectual landscape of medicine and that of the humanities have been remarkably altered in the process. Twenty-five to 30 years ago in the United States there existed but a few courses in what came (...) to be called “bioethics” in departments of philosophy, religious studies, and theology in colleges and universities, a handful of programs of teaching in medical schools such as the University of Texas Medical Branch at Galveston and Pennsylvania State University School of Medicine at Hershey, and but one independent research center (the Hastings Center) and one university-based research center (the Kennedy Institute of Ethics at Georgetown University). Articles on bioethics began to appear in the peer-reviewed medical, nursing, and humanities literature and some books were published. There was only one journal in bioethics, The Hastings Center Report (which consolidated two previously separate journals from the Hastings Center). Graduate programs in bioethics and medical humanities in colleges and universities and fellowship training in bioethics and medical humanities in medical schools did not exist. Very little existed in colleges, universities, and medical schools in other countries. Now, of course, everything is different.Teachers, scholars, and students of bioethics and medical humanities should not take these remarkable changes for granted, for they represent a sustained and innovative interaction between medicine and the humanities. We have chosen the metaphor of “laying medicine open” to characterize the history of bioethics and medical humanities of the past three decades. This surgical metaphor was used in eighteenth-century Britain by a number of writers who wanted to make medical science and practice more accessible to the sick and to the lay public more generally (Lawrence 1975). We use the metaphor to characterize the efforts of teachers and [End Page 1] scholars over the past three decades and more to make the value-laden dimensions of biomedical science and practice and of health care policy more accessible to patients and to the lay public more generally. The result of this laying open of medicine has gone a long way toward bringing closer together the two cultures of science and the humanities that had, as C. P. Snow famously described, become significantly isolated from each otherAlbert Jonsen (1998) has recently contributed the first book-length history of what he calls the “birth” of bioethics, adding to the work of other scholars such as Warren Reich (1994; 1995) and Robert Baker (1993) and, before them, Corrado Viafora (1990) and David Rothman (1991). The articles in this issue of the Kennedy Institute of Ethics Journal make additional contributions to the developing understanding of the history of the past thirty years of interaction between medicine and the humanities.Laurence McCullough provides an historical context for the three accounts of the recent laying open of medicine that follow. McCullough examines two times in the history of medicine when it has been laid open to accountability (in addition to its being laid open to and by bioethics and medical humanities). The first laying open occurred in the work of the eighteenth-century Scottish physician and philosopher John Gregory, who set out to create a profession of medicine in a true moral sense of a fiduciary profession by making medicine accountable for its scientific and moral quality. The second occurred in the late twentieth century in which the managed practice of medicine in general, and managed care in particular, have begun to lay medicine open to accountability for its scientific and moral quality, as well as its cost and, at least in the public sector, its accessibility. McCullough argues that, just as Gregory responded to the ethical challenges of medicine laid open more than two centuries ago, bioethics should respond to the ethical challenges in the current laying open of medicine.Warren Reich provides an account of André Hellegers, whose premature death left an enormous gap in the field that will never be filled. Reich claims that Hellegers was engaged substantially in much more than the laying open of medicine: he... (shrink)

Several authors have made claims about the compatibility between the Free Energy Principle and theories of autopoiesis and enaction. Many see these theories as natural partners or as making similar statements about the nature of biological and cognitive systems. We critically examine these claims and identify a series of misreadings and misinterpretations of key enactive concepts. In particular, we notice a tendency to disregard the operational definition of autopoiesis and the distinction between a system’s structure and its organization. Other misreadings (...) concern the conflation of processes of self-distinction in operationally closed systems and Markov blankets. Deeper theoretical tensions underlie some of these misinterpretations. FEP assumes systems that reach a non-equilibrium steady state and are enveloped by a Markov blanket. We argue that these assumptions contradict the historicity of sense-making that is explicit in the enactive approach. Enactive concepts such as adaptivity and agency are defined in terms of the modulation of parameters and constraints of the agent-environment coupling, which entail the possibility of changes in variable and parameter sets, constraints, and in the dynamical laws affecting the system. This allows enaction to address the path-dependent diversity of human bodies and minds. We argue that these ideas are incompatible with the time invariance of non-equilibrium steady states assumed by the FEP. In addition, the enactive perspective foregrounds the enabling and constitutive roles played by the world in sense-making, agency, development. We argue that this view of transactional and constitutive relations between organisms and environments is a challenge to the FEP. Once we move beyond superficial similarities, identify misreadings, and examine the theoretical commitments of the two approaches, we reach the conclusion that far from being easily integrated, the FEP, as it stands formulated today, is in tension with the theories of autopoiesis and enaction. (shrink)

In practice, the role of lay members of research ethics committees (RECs) often involves checking the accessibility of written materials, checking that the practical needs of participants have been considered and ensuring that a lay summary of the research will be produced. In this brief report, I argue that all these tasks would be more effectively carried out through a process of patient involvement (PI) in research projects prior to ethical review. Involving patients with direct experience of the topic under (...) investigation brings added value beyond the contributions typically made by lay REC members, who are often not patients themselves. This is because PI tailors the design and conduct of research to the specific interests and concerns of the people who will actually take part in a project and make use of its findings. If a project has PI in its early stages, then a similar input from lay REC members could at best result in duplication of effort and at worst create the potential for conflict. The rationale for lay REC membership will therefore need to change from ‘contributing a patient perspective’ to ‘ensuring transparency and public accountability in REC decisions’. This has implications for addressing more strategic questions about lay REC membership, including who is best recruited to the role and how they should be expected to contribute in practice. (shrink)

The five narratives identified by the DEEPEN-project are interpreted in terms of the ancient story of desire, evil, and the sacred, and the modern narratives of alienation and exploitation. The first three narratives of lay ethics do not take stock of what has radically changed in the modern world under the triple and joint evolution of science, religion, and philosophy. The modern narratives, in turn, are in serious need of a post-modern deconstruction. Both critiques express the limits of humanism. They (...) do not imply, however, that these narratives should not be taken seriously. In particular, the enduring presence of three ancient narratives in laypeople’s symbolic thought is highly significant in terms of the role that the logic of the sacred keeps playing in the workings of modern societies. Lay people’s implicit understanding of how modern technology tends towards catastrophe and apocalypse provides the strongest argument for taking these narratives seriously. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Latin Lay Piety in an Islamic Context:The Development of the Third Order Community of St. Mary's of Mt. Sion in Mamluk Jerusalem1Jon Paul Heyne (bio)In the spring of 1353, roughly half a century after the Latin world's loss of Acre, the Florentine lady Sofia degli Arcangeli purchased lands in Mamluk Jerusalem for the establishment of a pilgrim hospital run by a group of select companions.2 Thus began the Latin (...) hospice of St. Mary's of Mt. Sion. For twenty years under Sofia's direction, the foundation obtained numerous privileges from the popes until suddenly, in 1375, Gregory XI denounced Sofia, forbidding her continued association with the hospital. Shortly thereafter, care of St. Mary's fell into the hands of a community of Franciscan friars living in Jerusalem—members of the recently formed Franciscan Custody of the Holy Land—who in turn established various regulations for the workers at the hospital, identified simply as women (mulieres) of the hospice.3 By the fifteenth century, the community at St. Mary's was transformed into a female house of Third Order Franciscans directly under the authority of the Custody, which, [End Page 33] for its own part, had adopted the regular Observance sub vicariis of the Franciscan order.The story of Sofia's hospital and its associated house of workers raises important questions regarding the relationship of penitential lay communities to the papacy and to the mendicant orders in the late medieval period. At first glance, St. Mary's appears simply to have encountered the same fate of many quasi-religious groups in the fourteenth and fifteenth centuries; driven by papal, clerical, and Observant efforts to establish uniformity and avoid heresy among lay penitents, the hospice fell under the supervision of the Franciscans, and the women living and working there were made tertiary members of the friars' order. Was, however, this clerical interest in regulating penitential groups the primary driving force in the development and transformation of Sofia's hospital? How did the hospital's location in Jerusalem, a city under Islamic rule, influence the dynamics that formed between Sofia and the popes and between the community at St. Mary's and the nearby Franciscan monastery? I argue that both the popes' changing relationship with Sofia and the formation of closer ties between the hospice community in Jerusalem and the Franciscan Custody had as much or more to do with the opportunities and challenges presented by the hospital's position as a Latin establishment in the Mamluk Empire as it did with clerical preoccupations to promote uniformity in the late medieval Church. Thus, the history of St. Mary's expands upon recent scholarly understandings of the creation of the third orders, offering a view of these tertiary communities within the wider scope of Muslim-Christian relations in the Mediterranean.Before examining the history of St. Mary's, I offer a brief overview of recent scholarship on female tertiary communities.4 Traditional narratives on the Franciscan Third Order assert that the tertiaries officially began with St. Francis or at the very least with the creation of an "order of penitents" through the 1289 bull Supra montem.5 Several studies have challenged this older interpretation, describing the formation of the Third [End Page 34] Order Franciscans as a much messier and less coherent process spanning the thirteenth through sixteenth centuries.6 According to some of the most recent revisionist approaches, female penitential establishments first fell under increased clerical scrutiny and canonical regulation in the late thirteenth century and early fourteenth centuries.7 Nonetheless, despite such ecclesiastical efforts to conform penitential groups to more traditional forms of religious life—by requiring enclosure, a rule, and the direct association with an existing order—many lay communities remained merely quasi-religious and even those that adopted Supra montem as a "rule" were only superficially connected to the Franciscan friars. Indeed neither the lay communities nor the friars were typically interested in a more official or direct association, and the adoption of Supra montem was primarily a means by which female penitents put on the façade of a regulated monastic lifestyle so as to evade potential accusations that they were inappropriately... (shrink)

In an unusual instance of lay participation in biomedical research, U.S. AIDS treatment activists have constituted themselves as credible participants in the process of knowledge construction, thereby bringing about changes in the epistemic practices of biomedical research. This article examines the mechanisms or tactics by which these lay activists have constructed their credibility in the eyes of AIDS researchers and government officials. It considers the inwlications of such interventions for the conduct of medical research; examines some of the ironies, tensions, (...) and limitations in the process; and argues for the importance of studying social movements that engage with expert knowledge. (shrink)

Perhaps more than most professions, law depends on a corpus of specialized terms of art that are familiar to the practitioners who use them regularly in legal contexts but less familiar to lay people. Apart from the importance of enhancing transparency and public access for a key domain, making legal terms understandable to non-professionals may be crucial when non-professionals are involved in legal processes, such as civil litigation. However, simplifying terms risks changing their meaning, while explaining them in plain language (...) entails the difficulty of assessing how much of the legal content lay people need or are prepared to know. An initial step to making legalese more understandable to non-lawyers is to evaluate what lay people actually understand by the terms they come across, and so this study compared the responses of lay participants when asked about key terms form the Japanese Civil Code with the definitions and explanations given by a legal expert. One of the key findings that emerged was that there is particular difficulty with terms that lay people have some understanding of because of their use in non-legal contexts. It will be argued that supplying some background in legal theory would help facilitate educating the public about the legal meaning of terms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Laying Medicine Open: Understanding Major Turning Points in the History of Medical EthicsLaurence B. McCullough (bio)AbstractAt different times during its history medicine has been laid open to accountability for its scientific and moral quality. This phenomenon of laying medicine open has sometimes resulted in major turning points in the history medical ethics. In this paper, I examine two examples of when the laying open of medicine has generated such (...) turning points: eighteenth-century British medicine and late twentieth-century American medicine. In the eighteenth century, the Scottish physician-philosopher, John Gregory (1724–1773), concerned with the unscientific, entrepreneurial, self-interested nature of then current medical practice, laid medicine open to accountability using the tools of ethics and philosophy of medicine. In the process, Gregory wrote the first professional ethics of medicine in the English-language literature, based on the physician’s fiduciary responsibility to the patient. In the late twentieth century, the managed practice of medicine has laid medicine open to accountability for its scientific quality and economic cost. This current laying open of medicine creates the challenge of developing medical ethics and bioethics for population-based medical science and practice.Reading the Histories of Medicine, Bioethics, and Medical EthicsThere are many ways in which to read the history of medi-cine and therefore of medical ethics and bioethics. For example, the history of medicine can be usefully understood in terms of successive advances or revolutions in biomedical science and its clinical applications, with medical ethics understood as a moral response to scientific and technological change. On this reading, which has been common in the history of bioethics for the past three decades, moral response is required to address scientific and technological changes that are unprecedented and therefore threaten to outstrip society’s moral capacities [End Page 7] to understand and manage those changes well. Much recent work on the ethical, legal, and social issues raised by the genome project appeals to this reading. The history of medicine can also be read in social terms, with medicine understood as a major social institution shaped by various factors, not limited to science. In this perspective, medicine and society are understood in terms of a complex and dynamic synergy. Bioethics and medical ethics become part of this synergy and are to be explained—perhaps even explained away—by social historical factors. There are, of course, other ways to read the history of medicine and therefore of bio-ethics and medical ethics—e.g., in terms of key figures and movements that are thought to have shaped developments in crucial ways.I want to suggest another way to read these histories, namely, the successive laying open of medicine to accountability that sometimes results in key turning points in the development of medical ethics and bioethics. On this reading, ethics is understood as an intellectual and practical discipline that makes medicine as a social institution and its practitioners, physicians, morally accountable for their clinical judgment, decision making, and behavior. This differs from Robert Veatch’s (1981) reading of the history of medical ethics either as particular—informed by intellectual, moral, and experiential resources thought to be available only to physicians—or universal—informed by intellectual, moral, and experiential resources generally available in the culture (present and past). Veatch sees medical ethics as open when it is universal and closed, and unacceptable, when it is particular. I read the history of medical ethics as always universal and medicine as a social institution and practice as sometimes closed—i.e, not accountable for its scientific and moral integrity—and sometimes as open, accountable for such integrity. When medicine is “laid open,” medical ethics itself is sometimes transformed. The same may well be the case for the other health care professions. The histories of medical ethics and bioethics, therefore, can be usefully read as responses to the laying open of medicine and the health care professions generally at various times in their histories. In what follows, I examine two important examples of laying medicine open that create key turning points in the history of medical ethics—Scottish medicine from the eighteenth century and American medicine from the end of the twentieth century.The... (shrink)

Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...) last quarter of the fifteenth century, and thus, it is presumed that the poet lived in the same century. This work has been identified in a manuscript. In addition, the poet’s Hadiyyat al-aḥbāb, der-Bayān al-maqāmāt al-darwīshān, Kitāb al-sharʿiyyat al-arbāb, and Ghazaliyyāt al-Darwīsh Fażāyī four other works have been identified. In the writings of the asmā al-ḥusnās, the names of ninety-nine were emphasized. In this study, the forty names of God are expressed. The text presented is a continuation of the tradition of writing some prose works written in Arabic and Persian. Çihil-nām al-Manẓūm, written in Arabic prose and known as Asmā al-Idrīsiyya it can be seen as a free stsyle translation of the prophet Idrīs. Forty names in the content of the work, their proper-ties, when, how much and how to read is explained. In this study, firstly the information about the subject of Qurʾān, hadith, Arabic, Persian and Turkish literature in the beautiful names of God is provided. Then, the information about the poet Fażāyī was given. Çihil-nām al-Manẓūm was introduced and the transcriptional form of the text was given.SummaryOne of the reasons that deeply affect a nation is the change of religion. This change did not only affect the individual but also influenced the society in which he was born and grew. One of the nations with strong influence is the Turks. Turks, after Islamization, have estab-lished a new civilization. One of the areas where this Islamic civilization reflects is the literary aspect of society. In this literature, which has begun to be formed, religious genres such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, have been revealed. One of them is about God. Religious literary writings about God were written in the form of tawhīd and munājāts, which consist of one or more prophets found at the head of the dīwāns, or as the annotations of asmā al-ḥusnā or as khawaṣṣ asmā al-ḥusnā.In time, the need for some Turkish literary and scientific works to be translated into a different language were born. It can be seen that with some changes such as subtraction and addition, texts are rewritten or poetic works are translated into prose. The original of our research subject Çihil-nām al- Manẓūm’s is written in Arabic and prose. Çihil-nām al-Manẓūm, it is a munājāt of the work known as Asmā al-Idrīsiyya, which describes the call of prophet Idrīs.Asmā al-ḥusnā is a religious term used mostly to describe the attributes and names of God. In the Qurʾān, there is no information about the number of asmā al-ḥusnā mentioned as a concept. However, the number of the names of God in the Qurʾān is 155. This number is differ-ent in ḥadīths. It is widely accepted that the number of asmā al-ḥusnā is 99. Some Islamic schol-ars have argued against such restricting statements, arguing that ninety-nine names, such as the hiding of the Night of Qadr, were hidden in all Divine names during the month of ramaḍān, while others suggested that the number of ninety-nine was large number of asmās (names).The first examples of asmā al-ḥusnā were written in Arabic literature. Some of them are not detached: Abū Manṣūr al-Māturidī (d. 333/944) Kitāb al-Tawḥīd, Abū ʿAbdullāh al-Ḥalīmī (d. 403/1012) al-Minhāj fī shuʿabiʾl īmān, Taḳī al-Dīn Ibn Taymiyya (d. 728/1328) al-Īmān. A part of asmā al-ḥusnās is also a single work: Abū Isḥāq al-Zajjaj (d. 311/923) Tafsīr al-asmāi’llāh al-ḥusnā, Aḥmad b. Husayin al-Bayhaḳī (d. 458/1066) al-Asmā al-ṣifāt and ʿAbd al-karīm b. Havāzin al-Quşayrī (d. 465/1072) Sharḥ al-asmāi’llāh. In addition to Arabic, it is useful to talk about some of the asmā al-ḥusnās which is written in Persian. Muḥammed al-Shrāzī al-Nishāburī (d. 904/1498) al-Risāla der-asmā al-ḥusnā, Çarkhī Yaʿḳūb b. ʿOthmān (d. 851/1447) Sharḥ al-asmāi’llāh and ʿAbd al-Raḥmān Aḥmad al-Jāmī (d. 898/1492) Muʿammā al-Jāmī.Islamic nations have created an enormous collection of literature about God. Among them, asmā al-ḥusnās has a special importance. Many asmā al-ḥusnā were written in Turkish literature. The most famous among the verses of Ibn Isa b. Majduddīn ʿĪsā Saruḥanī (d. 967/559) is Sharḥ al-asmā al-ḥusnā. Other than that, Ḥusayin b. Aḥmad Sirozī (d. 1000/1401) Sharḥ asmā al-ḥusnā, Aḥmad Shākir Pasha (d. 1234/1818) Rawḍ-ı Ward, Ibrahim Mahdī (d. 1345/1926) al-Kanz al-asmā fī sharḥ al-asmā al-ḥusnā and Bijaqji-zāda Ismā‘īl Haqqi b. ʿOthmān (ö.1352/1933) Asmā al-ḥusnā’s naẓman tafsīr this work is shown among the major works written in this field. Again, the works of the late Sheykh-oghlu Muṣṭafā (d. 817/1414) Khawaṣṣ al-asmā al-ḥusnā, Ṣubḥī al-Bursawī (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Ḥākim Sayyid Maḥmad Afandi (d. 1184/1770) Sharḥ manẓūm al-asmā al-ḥusnā, Lāmiʿ Jelebi (d. 938/1532) Sharḥ al-muʿammayāt ʿalā asmā al-ḥusnā, Ḥamdī Afandi (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Naḥīfī (d. 1151/1738) Manẓūm al-asmā al-ḥusnā, ʿAbd al-Majīd b. Naṣūḥ Ṭosyavī (d. 996/1588) Sharḥ al-asmā al-ḥusnā can be listed among other notable works.In this study, a khawaṣṣ al-asmā al-ḥusnā is examined. Khawaṣṣ; khāṣṣ and khāṣṣa are the plural of the words khawaṣṣ al-wukalā, khawaṣṣa al-balda, the properties of some drugs, khawaṣṣa al-Qurʾān al-karīm, khawaṣṣa al-ism al-aʿẓam; a force that is found in something and not from others means special case. The verses of the Qurʾān, the rings, the hours of the days, some prayers, the names of God have some of the accents. It is believed that the desire of the person who reads them in certain conditions, in a certain amount, or in any manner, in specific hours, will occur. The fact that the concept of khawaṣṣ met these meanings allowed him to acquire scientific knowledge and to call it “khawaṣṣ science” characteristic in the literature.The works that deal with the Qurʾān and the asmā al-ḥuṣnā are written. Some of these works written in Arabic and Turkish literature are: Risāle fī khawaṣṣ al-asmā al-ḥusnā: Zunnūn al-Miṣrī, Khawaṣṣ al-Qurʾān: Ghazālī, ʿIḳdu al-manẓūm fī khawaṣṣ al-ḥurūf: Muḥyī al-Dīn al-ʿArabī, Asmā al-Idrīsiyya: Shāb al-Dīn al-Suhrawardī, Khawaṣṣ al-asmā al-ḥusnā: Shakh-oghlu Muṣṭafā, Sharḥ al-manẓūm al-asmā al-ḥusnā: Ṣubḥī al-Bursawī, Sharḥ al-asmā al-ḥusnā: Ibn ʿIsā b. Majd al-Dīn Ṣaruhanī, Manẓūm al-asmā al-ḥusnā sharḥ: Ḥākim Sayyid Maḥmad Afandi, Manẓūm al-asmā al-ḥusnā: Naḥīfī, Sharḥ al-asmā al-ḥusnā and khawaṣṣuhā: Imām Shabrāwī.One of the works in which asmā al-ḥusnā was described is attributed to prophet Idrīs. Among the miracles of prophet Idrīs, there have been intresting miracoulus performances such as possessing the knowledge of astronomy, fortune, mathematics, plants, writing, sew-ing, using the scales and strange art. The mysterious secrets were revaled to him in 30 ṣuḥuf. His major miracles are governing spiritual beings, knowing the properties of the beings and possessing the knowledge of various unknown things. Again, he wrote a book about the char-acteristics of letters. Aristotle later wrote a commentary using the majority of the information found in this book. Some of the works are written to narrate the Prophet Idrīs’s praising God with forty names:Muḥammad al-Tunisian, al-Ravḍatu al-Sundusiyya fī asmā al-ḥusnā al-Idrīsiyya al-Suhrawardiyya; Shāb al-Dīn Yaḥya b. Ḥabash al-Suhrawardī, Çihil-nām. Among these, the most famous is the work called Asmā al-Idrīsiyyā, written by Suhrawardī. Here, in addition to the asmā al-ḥusnā (forty names), prayers, prayers, conquests, their meanings, and the merits of reading them are explained. The book is written in Arabic. Many copies of this work have been identi-fied. Here are a few of these: Sulaymāniyya Hagia Sophia, K. 1870; Sulaymāniyya, Hagia Sophia, 377; Bāyazıd State Library 1314; National Library A005133-03 23b-33a; Adana Public Library 140; National Library, 06 Mil Yz A 9084/6.The works describing Asmā al-Idrīsiyya were written as prose. The work examined in this study was written as a manuscript. Çihil-nām-ı Manẓūm is distinguished from the others in this respect. Another point that makes the study important is the fact that Çihil-nām-ı Manẓūm has a very old period, this is written in the fifteenth century. (shrink)

We claim the climate crisis is the proper baseline for establishing the terms of debate about the viability of a post-work future. In this paper, we aim to assess the viability of a post-work future in which automation replaces a significant portion of human labor. We do this by laying out the possible outcomes of what such a future will look like based on three related axes: technological capacity, politics and social distribution, and alternative conceptions of the good. The purpose (...) in tracking these outcomes is to have a clear picture of those outcomes we should be pursuing in contrast to those we ought to avoid. Put another way, to achieve a post-work future that is egalitarian in character will require ensuring that technological capacity is used to improve the prospects for all humanity. The argument proceeds along the following lines. First, we summarize the scientific consensus about the causes and consequences of climate change, as well as the tools of mitigation and adaptation it recommends. The causes are primarily rooted in the global system of production and consumption that has developed over the last century. We refer to this pattern of development as the “Growth Model” since it primarily relies on energy created from burning fossil fuels and the exponential consumption of resources to promote more growth (Rose 2020). Second, we construct a range of possible outcomes regarding the climate crisis that are based on different trajectories of development. We do so by examining each of two cases located on the poles of three different axes. These axes include technology, political organization and social distribution, and conceptions of the good, yielding eight possible outcomes. The point of considering these cases and how they intersect along these axes is two-fold: to clarify the features that define them and compare their merits and drawbacks, enabling us to formulate the means for avoiding some outcomes and strive for others. Third, we then consider the viability of a post-work future in terms of these outcomes. Some of these outcomes point in a direction where automation replaces labor, and its benefits are shared widely. Others indicate a future in which some groups benefit at the expense of others, while some appear to preclude the emergence of such a future altogether. Finally, we conclude with some observations about the viability of a post-work future given our evaluation of these outcomes. (shrink)

A landmark study in the field of political science, The Changing Architecture of Politics charts the profound structural changes taking place in the late twentieth-century state. Looking at both theory and practice, Cerny argues that political structures--states in the broadest sense--are the key to understanding both the history and the future of modern politics. Included for discussion are such salient topics as the problem of locating institutional and structural theory within political and social science, how to describe and classify the (...) main elements of political structures, and a penetrating analysis of the structured action field that lies at the crossroads of political structuration. In addition, he explores several core areas in practice, including how states will operate in the next century and how states will interact with the manifold changes in social and economic processes--at both the domestic and international levels. Through his masterly portrayal of the architecture of contemporary politics, Cerny lays the foundations for an understanding of new political structures that are needed if the pursuit of human values is to continue into the next century. As such, this fascinating volume will appeal to all those interested in the paradigms of political and social science, whether from a purely theoretical or from a more empirical standpoint. "This is the best introduction available in English to contemporary academic discussions about the purpose and prospects of applying the comparative method to political science. Cerny's book is comprehensive in scope and accomplishes three, quite rare tasks: it brings together material on North America, Western Europe, and Japan; it combines theories of comparative politics and international relations; it pays equal attention to systems of party competition and of interest intermediation, although its primary focus is upon the state. Philip Cerny has produced a tour de force, an intelligent, erudite, and comprehensive text that cuts decisively through artificial barriers within the discipline." --Political Science Quarterly. (shrink)

The Patients Changing Things Together (PATCHATT) programme supports individuals with a life-limiting illness to lead a change that matters to them. Individuals join a facilitated online peer support group to identify an issue they feel strongly about, plan for change and take action to bring that change about. The programme is developed and guided by a Programme Advisory Group with clinical and lay membership. This article charts the trialling of the patients changing thing together ethics pack, designed to support all (...) members of the Programme Advisory Group in taking an equal role in ethical decision-making as they guide the programme's ongoing development. As a trial of its efficacy, the pack was used by the author to consider an ethical dilemma at the heart of the development of the Patients Changing Things Together programme, that is, is it ethical to offer a community palliative care programme which has the potential to bring participants harm as well as good? The author reports a strong ethical argument for offering this programme, while concluding the need for the Programme Advisory Group to make the final decision, using the Patients Changing Things Together ethics pack to consider the results of the evaluation of the programme's pilot. The article concludes that this pack provides an effective tool to guide ethical novices through the ethical complexities of developing a community-based palliative care intervention programme. It raises the issue that such inclusivity is achieved through a normative decision-making process which denies the fluidity and creativity which may inform the best ethical decision-making practice. (shrink)

“Lay epidemiology” is a term used to describe the processes through which health risks are understood and interpreted by laypeople. It is seen as a barrier to public health when the public disbelieves or fails to act on public health messages. Two elements to lay epidemiology are proposed: empirical beliefs about the nature of illness and values about the place of health and risks to health in a good life. Both elements have to be dealt with by effective public health (...) schemes or programmes, which would attempt to change the public’s empirical beliefs and values. This is of concern, particularly in a context in which the lay voice is increasingly respected. Empirically, the scientific voice of standard epidemiology should be deferred to by the lay voice, provided a clear distinction exists between the measurement of risk, which is empirical, and its weighting, which is based on values. Turning to engagement with values, health is viewed to be an important value and is discussed and reflected on by most people. Public health professionals are therefore entitled and advised to participate in that process. This view is defended against some potential criticisms. (shrink)

In this article, I argue that the growing phenomenon of lay ecclesial ministry is a hope-filled work of the Spirit leading the church into deeper reception of conciliar renewal. The upcoming plenary council's consideration of future directions for the church in Australia will have implications for the development of ecclesial ministry models. The experience of lay ecclesial ministry points to the future of how emerging models might look and function. In this article, I draw on the pneumatology of German theologian (...) Walter Kasper. For Kasper, the Spirit brings about the new, opens up the future and makes space for the flourishing of life. Kasper's theology of the Spirit can be illustrated in the changing face of ministry since Vatican II. In the light of this I propose a number of implications for deeper reception of lay ecclesial ministry in and for the life and mission of the Catholic Church in Australia. (shrink)

This article seeks to broaden the debate on the recruitment of REC lay members by arguing that the recruitment of good members requires that there is initially a need to heighten awareness among potential candidates of the nature of the lay contribution. The article offers a recruiting process model of: awareness; advocacy; characterization; recruitment, and training, and focuses on the first three steps in that process. The current position is that there is sparse awareness and advocacy of the role of (...) the lay member at a time of rapid change, both in the ‘research ethics service’ and the lay contribution thereto. Thus it is seen as imperative that positive steps are taken to change this position, filling a lacuna that appears to exist. Given that the candidate pool can become larger and have a fuller understanding of the ‘research ethics service’, better recruitment and hence better-trained members should result. As a way forward, practical ways and means to do this are suggested, providing topics that will engender a wider debate and perhaps as an outcome, some new initiative. (shrink)

This chapter qualitatively lays out some of the ways that climate change impacts are evaluated in integrated assessment models (IAMs). Putting aside the physical representations of these models, it first discusses some key social or structural assumptions, such as the damage functions and the way growth is modeled. Second, it turns to the moral assumptions, including parameters associated with intertemporal evaluation and interpersonal inequality aversion, but also assumptions in population ethics about how different-sized populations are compared and how we think (...) about distributing goods across or within times. The intention is to survey the morally important assumptions that go into estimates of the social cost of carbon, the marginal cost of an additional tonne of carbon dioxide to society. (shrink)

This essay discusses the trade-off between the opportunities and the dangers involved in technological change. It is argued that Artificial Intelligence technology, if properly used, could contribute substantially to coping with some of the major problems the world faces because of the highly complex interconnectivity of modern human society.In order to lay the foundation for the discussion, the symptoms of general unease which are associated with current technological progress, the concept of reality, and the field of Artificial Intelligence are very (...) briefly discussed. In the main body of the essay, the dangers are contrasted with the potential benefits of such high technology. Besides discussing more well-known negative and positive aspects we elaborate on the disadvantages of executive systems and the advantages of legislative systems. It is argued that only the latter might enable the re-establishment of the feedback-mechanism which proved so successful in earlier phases of evolution. (shrink)

This paper examines what can be learnt from analysing attempts to give lay people more involvement in the administration of state schools. Although devolving more responsibility to schools and lay governors has been an important feature of school reform in several countries, it is not immediately apparent if this shift is the product of globally similar social and political forces or nationally specific cultural, ideological and economic factors. In considering this issue, the paper describes recent changes in school governance in (...) England, New Zealand, USA, Scotland and Catalunya, Spain. It is argued that some of these changes can best be characterised as attempts to increase the democratic participation of citizens in the running of schools. Other changes, however, seem rather to represent on attempt to bring the culture of business to schools and reduce the power of professional educators over education. (shrink)

We investigate differences in perceived danger and recklessness judgements by experts (experienced skiers, N=362) and laypeople (N=2080) about participation in adventure sports across the same judgemental task using a third person perspective. We investigate the relationship between danger and recklessness and the extent to which fatality frequency, as well as other contextual factors such as gender, dependants, competence, and motivations of the sports participant affect expert and laypeople judgements respectively. Experienced skiers gave lower overall danger and recklessness ratings than non-skiers. (...) Experienced skiers’ judgements were also more sensitive than non-skiers’ to variations in the fatality rate of the activity and the competence level of the participant, yet were less sensitive to whether the event was done for external benefit such as a charity. Recklessness judgements were overall more sensitive to changes in activity descriptions than danger judgements. Our findings support the emerging picture of adventure sports participants as rational and sensitive to risk-relevant features rather than somehow pathological in their risk perception. (shrink)

As policy innovation is essential for upscaling responsible innovation, understanding its relationship to value change(s) occurring or sought in sociotechnical systems is imperative. In this study, we ask: what are the different types of values in the policy process? And, how does value change influence policy innovation? We propose a disaggregation of values and value change based on a four-stream variant of the multiple streams framework (MSF), a conceptual lens increasingly used for explaining policy innovation in sociotechnical transitions. Specifically, we (...) posit that the values that ‘govern’ problem framing, policy design, political decision making, and technological diffusion can evolve relatively independently, potentially leading to value conflict. We apply this framework to the ongoing case of the market-based economic dispatch of electricity (MBED) policy in the Indian energy transition using content analysis. We find that the MBED scheme—with its emphasis on efficiency (problem), economic principles (policy), low-cost dispatch (technology), and centralization (politics)—attempts value change in each stream. Each instance of value change is, however, widely contested, with the ensuing value conflicts resulting in significant opposition to this policy innovation. We conclude that a disaggregation of values based on the MSF can facilitate an analysis of value change and value conflict in sociotechnical transitions and lay the foundation for systematically studying the relationships among technological change, value change, and policy change. (shrink)

Impacts of the economic development to the socio cultural changes in Vietnam.

Relationships, jobs, and health behaviors-these are what New Year's resolutions are made of. Every year millions resolve to adopt a better diet, exercise more, become fit, or lose weight but few put into practice the health behaviors they aspire to. For those who successfully begin, the likelihood that they will maintain these habits is low. Healthcare professionals recognize the importance of these, and other, health behaviors but struggle to provide their patients with the tools necessary for successful maintenance of their (...) medical regimens. The thousands of research papers that exist on patient adherence and health behavior change can leave professionals overwhelmed. This book synthesizes the results from more than 50 years of empirical research, resulting in simple, powerful, and practical guidance for health professionals who want to know the most effective strategies for helping their clients to put long-term health-relevant behavior changes into practice. It advocates a straightforward 3-ingredient model: Before a person can change, they must know what change is necessary ; desire the change ; and then have the tools to achieve and maintain the change. This book is designed to be informative and compelling, but its numerous anecdotes and examples render it engaging and entertaining, as well. Written for a practitioners and students of medicine, chiropractic, osteopathy, nursing, health education, physician assistant programs, dentistry, clinical and health psychology, marriage and family counseling, social work, school psychology, and care administrators -- and for lay persons who wish to take an active role in their health, this book brings together major empirically-based findings within the field and provides succinct, evidence-based recommendations and strategies for using these findings to make real changes. (shrink)

Henri Bergson is generally recognized as one of the most influential philosophers in the history of historical avant-gardism. Nevertheless, it has been widely neglected that Bergson’s philosophy also played a crucial role for the radically new concept of art that Marcel Duchamp developed based on his critical attitude towards the avant-gardes. First and foremost, this is apparent in view of Duchamp’s paintings The Passage from Virgin to Bride and Bride of 1912, as they both feature an idea of transition laying (...) the foundation for his Large Glass and associated works. But there is also another cross-connection that one wouldn’t expect at the first glance. As this paper argues, Duchamp paradoxically also draws on Bergson’s ideas with his ready-mades, pointing to that productive interplay of intuition and intellect, which Bergson defined as a vital source for any kind of imagination and agency. Thus, Duchamp’s idea of choosing his ready-mades in terms of a “rendezvous with fate,” which he also reflected in his writing experiments The and Rendezvous, can be closely linked to his declared interest in Bergson’s “primacy of change,” leading him to explore the idea of “plastic duration.”. (shrink)