BackgroundBurnout is a syndrome that results from stressors in the work environment that have not been successfully managed. The prevalence of burnout among schoolteachers was always controversial. COVID-19 pandemic added more stressors to teachers since they had to change their working styles in response to the pandemic lockdowns or curfews. In Saudi Arabia, the prevalence and determinants of burnout among school teachers were not measured by any other group during the COVID-19 pandemic stressors.MethodsA cross-sectional survey was conducted among 879 teachers (...) in the Jazan region, Saudi Arabia, using the Maslach Burnout Inventory, during April 2021. Multistage cluster random sampling was used.ResultsThe mean age of the participants was 41.4 years. Male teachers represented 52.6% of the participants while females represented 47.4%. Most teachers showed burnout symptoms. Consequences of burnout were observed, such as using psychotropic medications, absenteeism, lack of job satisfaction, and changing schools. Using the MBI scale, most teachers showed medium or high emotional exhaustion, low depersonalization, and low personal accomplishment.ConclusionMost teachers showed symptoms of burnout during the COVID-19 pandemic. Being an expert and ability to adapt to technology during the COVID-19 pandemic proved to effectively reduce burnout symptoms. Increasing incentives, early detection, and improving the work environment is recommended to diminish burnout consequences. (shrink)

Medical research must involve the participation of human subjects. Knowledge of patients' perspectives and concerns with their involvement in research would enhance recruitment efforts, improve the informed consent process, and enhance the overall trust between patients and investigators. Several studies have examined the views of patients from Western countries. There is limited empirical research involving the perspectives of individuals from developing countries. The purpose of this study is to examine the attitudes of Egyptian individuals toward medical research. Such information would (...) help clarify the type and extent of concerns regarding research participation of individuals from cultural, economic, and political backgrounds that differ from those in developed countries. (shrink)

This study focused on the identification problems of two-input single-output system with moving average noises based on unsupervised learning methods applied to the input signals. The input signal to the autoregressive moving average model is proposed to be arriving from a source with continuous technical and environmental changes as two separate featured input signals. These two input signals were grouped in a number of clusters using the K-means clustering algorithm. The clustered input signals were supplied to the model in an (...) orderly fashion from cluster-1 up to cluster-K. To ensure that the output signal can be best predicted from the input signal which in turn leads to selecting good enough model for its intended use, the magnitude-squared coherence measure is applied to the input/output signals in the cases of clustered and nonclustered inputs, which indicates best correlation coefficient when measured with clustered inputs. From collected input-output signals, we deduce a K-means clustering based recursive least squares method for estimating the parameter of autoregressive moving average system. The simulation results indicate that the suggested method is effective. (shrink)

Glenn Alexander Magee's controversial book argues that Hegel was decisively influenced by the Hermetic tradition, a body of thought with roots in Greco-Roman ...

Beginning with the death of Socrates in 399 BC, and following the strand of philosophical inquiry through the centuries to recent figures such as Bertrand Russell and Wittgenstein, Bryan Magee's conversations with fifteen contemporary writers and philosophers provide an accessible and exciting account of Western philosophy and its greatest thinkers. With contributions from A. J. Ayer, Bernard Williams, Martha Nussbaum, Peter Singer, and John Searle, the book is not only an introduction to the philosophers of the past, but gives an (...) invaluable insight into the view and personalities of some of the most influential philosophers of the twentieth century. (shrink)

In any field it is common practice for an editor who is sent a book for review to put it into the hands of a reviewer who has published a book on the same subject. The reasons are self—vident: not only does the reviewer have specialist knowledge, he is known by the journal's readers to have it, and is likely therefore to be accepted by them as an authority. However, there are arguments against the practice which, though less often considered, (...) deserve to carry the day more often than they do. The mere fact that the new author has written his bookat all means or ought to mean, that he thinks existing books on the subject leave something to be desiredhypenif he has nothing new to say he should have kept silent. But this in turn means that his book is in conflict with or goes beyond, what his reviewer has published on the same subject, and in that sense contains implicit criticism of the reviewer's work. It is this fact that creates the problem. For if the reviewer lets such elements in the book pass he will appear to readers who know his own work to be either conceding arguments or condoning what he ought to regard as error, while if he praises them he may appear to be recanting his own positions. In the circumstances what he tends to do is come down heavily on those aspects of the book that differ from his own, and criticize them. Thus it comes about that the sub-text of many a hostile review is less an impartial assessment of the author's work than an oblique defence of the reviewer's. To say this is not to impute bad motives to the reviewer: on the contrary, my point is that it is in the logic of the situation. (shrink)

This is a revised and enlarged version of Bryan Magee's widely praised study of Schopenhauer, the most comprehensive book on this great philosopher. It contains a brief biography of Schopenhauer, a systematic exposition of his thought, and a critical discussion of the problems to which it gives rise and of its influence on a wide range of thinkers and artists. For this new edition Magee has added three new chapters and made many minor revisions and corrections throughout. This new edition (...) will consolidate the book's standing as the definitive study of Schopenhauer. (shrink)

Amid the ongoing debate over the proper interpretation of Aristotle's theory of sense perception in the "De Anima," Steven Everson has recently presented a well-documented and ambitious treatment of the issue, arguing in favor of Richard Sorabji's controversial position that sense organs literally take on the qualities of their proper objects. Against the interpretation of M. F. Burnyeat, Everson and others make a compelling case the Aristotelian account of sensation requires some physical process to occur in sense organs. A detailed (...) examination of the interpretation by Everson and Sorabji of Aristotle's theory, however, shows that their reading cannot be the correct one, since it involves many textual and philosophical difficulties. Their interpretation, for instance, would require abandoning Aristotle's requirement that only a transparent substance is suitable matter for an eye. Likewise, their understanding of the Aristotle's doctrine of sensation as the reception of form without matter in "DA 2.12" cannot be reconciled with other texts of his from "On Generation and Corruption." An analysis of these texts, as well as "DA 2.7" and "De Sensu 6" on the roles of light and the transparent medium in vision, show that, for Aristotle, the physical processes which sense organs undergo are not standard qualitative changes (i.e. alterations), but activities or the actualizations of potencies in the material constituents of living animal bodies. (shrink)

In this inspirational book Bryan Magee tells the story of his discovery of philosophy, and in doing so introduces the subject to his reader. Experiences of everyday life provide discussion of philosophers and explain why certain philosophical questions persistently exercise our minds. With great fluency Magee untangles philosophy, making it seem part of everyone's life. Intensely personal and brimming with infectious enthusiasm, this is a wonderful introduction to philosophy by one of the most elegant and accessible writers on the subject.

In this infectiously exciting book, Bryan Magee tells the story of his own discovery of philosophy and not only makes it come alive but shows its relevance to daily life. Magee is the Carl Sagan of philosophy, the great popularizer of the subject, and author of a major new introductory history, The Story of Philosophy. Confessions follows the course of Magee's life, exploring philosophers and ideas as he himself encountered them, introducing all the great figures and their ideas, from the (...) pre-Socratics to Bertrand Russell and Karl Popper, including Wittgenstein, Kant, Nietzsche, and Schopenhauer, rationalism, utilitarianism, empiricism, and existentialism. (shrink)

In his autobiography, Mein Leben, Wagner tells us that it was partly his reading of Schopenhauer's The World as Will and Representation , and the need to give ‘rapturous expression’ to the ‘frame of mind produced’ by that reading, that gave him the initial conception of Tristan and Isolde.

The essential guide to the history of western philosophy.

This article addresses Dutch architect Rem Koolhaas's notion of ‘Junkspace’ Š infinitely reconfigurable, physical space that is always-already in transition, perpetually in a state of becoming Š and its implications for theology. Junkspace is the logical result of a culture in which ‘shopping’ is the last public activity. All public institutions Š churches, museums, the internet, hospitals, universities and airports Š increasingly are drawn into this framework. While this schema represents the suburban desire for control and predictability, it consequently flattens (...) intellectual terrain. In other words, we have come to the point of shopping for politics, knowledge, ideology and theology. Rather than critique this hypothesis, the article explores its possibilities for new understandings of the secular, our desire for ‘the new’, and our need to intentionally forget or disavow. I argue that Junkspace may serve as a promising new metaphorical lens for theological reflection, which is now rendered provisional, incomplete, and migratory. (shrink)

As AI technologies are rolled out into healthcare, academia, human resources, law, and a multitude of other domains, they become de-facto arbiters of truth. But truth is highly contested, with many different definitions and approaches. This article discusses the struggle for truth in AI systems and the general responses to date. It then investigates the production of truth in InstructGPT, a large language model, highlighting how data harvesting, model architectures, and social feedback mechanisms weave together disparate understandings of veracity. It (...) conceptualizes this performance as an operationalization of truth, where distinct, often-conflicting claims are smoothly synthesized and confidently presented into truth-statements. We argue that these same logics and inconsistencies play out in Instruct’s successor, ChatGPT, reiterating truth as a non-trivial problem. We suggest that enriching sociality and thickening “reality” are two promising vectors for enhancing the truth-evaluating capacities of future language models. We conclude, however, by stepping back to consider AI truth-telling as a social practice: what kind of “truth” do we as listeners desire? (shrink)

In addition to his large‐scale system of metaphysics, Schopenhauer produced many essays, and it was eventually these that made his name and drew attention to his philosophy. The biggest collection of them is called Parerga and Paralipomena. They are of help in understanding the philosophy, because they often contain bolder, more clear‐cut statements of the same points. They are written in an aphoristic style and are the source of many epigrams. For a long time they were more widely read than (...) the philosophy itself. (shrink)

Dylan Thomas made his name with one particular poem, ‘The Force that Through the Green Fuse Drives the Flower’, which he wrote and published in his teens. Not only the theme but also the imagery in detail is too close to certain passages in Schopenhauer for a coincidence to be likely. It is more probable that there was some influence. This is made more likely by the fact that there are good reasons to believe that the young Thomas had read (...) a book called Thomas Hardy's Universe, by Ernest Brennecke, which contains many quotations from Schopenhauer, including, in its first chapter, the one closest to Thomas's poem. (shrink)

Schopenhauer did not believe in the existence of God or the soul, yet he thought Christianity, Hinduism, and Buddhism to contain some of the profoundest of all truths, in symbolic form. He is the only major Western philosopher to take account of the Hindu and Buddhist religions and he shares a number of fundamental doctrines with them. Perhaps surprisingly, some of these have been confirmed by modern science. So there are three‐way comparisons to be made between Schopenhauerism, Buddhism, and modern (...) science. (shrink)

To the proposition that I can know objects only from outside, and through the forms of sense and intellect that my personal equipment makes available, there is a single exception and that is my own body. Each of us is a physical object that knows one physical object from inside, namely itself. But I experience the movements of this body primarily as an agent rather than through organs of sense or intellect. My willed movements are perceived by others as matter (...) in motion, but by me they are apprehended first and foremost as acts of will: the two are the same phenomenon experienced in different ways. (shrink)

At the core of what Schopenhauer took from Kant is transcendental idealism. An understanding of this calls not only for intelligence but for what might be called ‘intellectual imagination’. The nature of whatever faculties we have must limit what they can do, and therefore, unless reality is itself a product of our minds, it is almost certain that there are aspects of an independent reality that we cannot apprehend. Schopenhauer follows Kant in using the word ‘noumenal’ for these and the (...) word ‘phenomenal’ for those aspects of reality that are accessible to experience. (shrink)

Schopenhauer believes that differentiation is possible only where there is time or space, and therefore only in the phenomenal world: the noumenon must be one and undifferentiable. This inner one‐less of all being explains our feeling for others, the compassion on which morality is based. Thus, Schopenhauer's ethics are a practical inference from his metaphysics. At our death in the empirical world, we cease to exist as individuals, but our noumenal nature remains unaltered. Being noumenal, it is outside time, and (...) indestructible. (shrink)

The commonest misunderstanding of Schopenhauer is that he taught, contradicting Kant, that we can have direct knowledge of the noumenon. Then there is the mistake that this noumenon is the will understood in a conative sense, the will as we experience it in agency, or the will to live, or the will to power. A careful reading of Schopenhauer's work is able to show that these are misinterpretations. He does not believe we can know the noumenon; and by ‘will’ he (...) means a blind force that is as present in inorganic nature as elsewhere. It was an error on Schopenhauer's part to use the term ‘will’ in a way that invites these misunderstandings; but the damage has been done. (shrink)

Empirical reality presents itself to us as experience, and this can take only such forms as can be mediated by whatever equipment we possess, including our own bodies. Thus there has to be a detailed correlation between our powers of apprehension and reality as we perceive it. So subject and object are interdependent: neither could exist as we apprehend them if the other did not also exist. Pure subject without an object and pure object without a subject are both metaphysical (...) concepts, to which nothing could correspond in the empirical world. (shrink)

Schopenhauer was the first, and to the end the greatest philosophical influence on Nietzsche, who said it was Schopenhauer who had turned him into a philosopher. For many years the young Nietzsche was a thoroughgoing Schopenhauerian; but then he rebelled against this influence, attacked it and tried to overthrow it. Other substantial intellectual figures of the nineteenth century who were significantly influenced by Schopenhauer include the historian Jacob Burckhardt, author of The Civilization of the Renaissance in Italy; Hans Vaihinger, author (...) of The Philosophy of ‘As If’; Edward von Hartmann, author of The Philosophy of the Unconscious; and Sigmund Freud. (shrink)

Schopenhauer wrote candidly about sex at a time when almost nobody did. He saw consideration of it as the means of reproduction whereby human beings come into existence as inescapable for metaphysics, indeed for serious thinking. He conjectured that homosexual impulses were implanted by nature in adolescent and elderly males because, although they have sexual urges and can procreate, it is undesirable that they should do so, and therefore the urge is diverted. This, he thinks, is why homosexual activity has (...) been widespread in all known societies. The manner in which he writes about it suggests that he had felt homosexual impulses himself but had not given way to them. (shrink)

The neglect of Schopenhauer's philosophy in the twentieth century led to his becoming associated in people's minds with his neat‐contemporaries, the Idealist philosophers Fichte, Schelling, and Hegel, when in fact he was a radically different sort of philosopher from them. Unlike them, he absorbed the empiricist tradition into his work and saw the enterprise on which he was engaged as having been launched by Locke. He hated the Idealists and their writings, regarding them as a poisonous influence. In this he (...) went too far, for their work had merits that he failed to appreciate and more in common with his own than he realized. (shrink)

Outstanding among the many creative artists on whom Schopenhauer exercised influence was the opera composer Richard Wagner, who, rarely for a composer, was an intellectual and studied Schopenhauer's philosophy seriously. He was already composing operas in accordance with a published theory of his own, which involved treating all its constituent elements as of equal importance. Schopenhauer persuaded him to accept not only hitherto rejected metaphysical ideas but also the supremacy of music over the other arts. In response, Wagner composed works (...) such as Tristan and Isolde and Parsifal whose libretti are pervaded with Schopenhauer's ideas and whose music dominates the opera. Although the first of these Schopenhauerian works, Tristan and Isolde, was published in 1859, and therefore before Schopenhauer's death in 1860, it is virtually certain that he never knew of its existence. (shrink)

Schopenhauer's chief mistake derived from his acceptance of Newtonian science and lay in his belief that the empirical world must be deterministic. This deprived his assumptions of any basis for moral judgements in this world, and led to inner contradictions in his ethics: it means that we are not free to reject the world, as he believes we should; and in any case, if we did, that would constitute a rejection of compassion, which he is not in favour of. There (...) is also a contradiction in his theory of music: if music is the direct voice of the metaphysical will, and the metaphysical will is inherently evil, there should be something nightmarish about music, yet Schopenhauer considers it uniquely marvellous. There are other errors in his philosophy too: for instance, he underestimates the importance of history. But, as Voltaire said, it is the privilege of a great genius to make great mistakes. (shrink)

Schopenhauer was the first and greatest philosophical influence on Wittgenstein, a fact attested to by those closest to him. He began by accepting Schopenhauer's division of total reality into phenomenal and noumenal, and offered a new analysis of the phenomenal in his first book, the Tractatus Logico‐Philosophicus. The Logical Positivists, who believed that only the phenomenal existed, took this as the paradigm for their philosophy. Wittgenstein, however, moved away from it and proposed a new and different analysis in his book (...) Philosophical Investigations, and this became the most influential text in linguistic philosophy. Thus, Wittgenstein produced two different philosophies, each of which influenced a whole generation that remained largely oblivious of its Schopenhauerian origins. (shrink)

Schopenhauer has influenced the work of more, and more distinguished, creative writers than any philosopher since his day, more even than Marx. This is especially true among novelists: Tolstoy, Turgenev, Zola, Maupassant, Proust, Hardy, Conrad, and Thomas Mann must be included. He also influenced short‐story writers such as Maugham and Borges, poets such as Rilke and Eliot, and dramatists such as Pirandello and Beckett. They were attracted, variously, by his psychological insight, his understanding of unconscious motivation, his disenchanted view of (...) human beings, and his non‐religious view of the cosmos, as well as by his teachings about the arts and the fact that he was himself a great prose writer. (shrink)

This chapter is a brief biography of Schopenhauer that provides the background for the presentation of his work that is to follow. Schopenhauer grew up knowing many eminent people, including Goethe, and wrote his masterpiece, The World as Will and Representation, while still in his twenties, yet his work was neglected until he reached his mid‐sixties. He sank into pessimism, isolation, and misanthropy for most of his adult life. But in his last six years he became internationally famous.

For some 35 years after the publication of his masterpiece, The World as Will and Representation, Schopenhauer was virtually ignored. Then the mood of pessimism brought about across Europe by the failure of the revolutions of 1848 created a climate of opinion favourable to him. After the 1850s, he enjoyed a reputation as one of the ‘great’ philosophers. But in the twentieth century, his work fell into neglect once again. Now a revival of interest is taking place.

Investigates the contents of Schopenhauer's first book On the Fourfold Root of the Principle of Sufficient Reason. This is devoted to the nature of explanation. It concludes that all events in the empirical world fall under one or more of four forms of explanation: scientific, mathematical, logical, and motivational. Since all meaningful empirical concepts are derived from experience, and no valid deductive argument can add to the content of its own premises, the only fully satisfactory empirical knowledge is provided by (...) direct perception. (shrink)