This volume contains 17 articles on various aspects of Islamic thought in the Middle East and in Southeast Asia. The first 9 articles concentrate especially on the Qur’ān and its exegesis, Kalām and Sufism; the second 8 articles deal with Javanese Islam, and with Islam and modernity in Southeast Asia.

ExtractIn this, his final study of court politics in Central Java during the eighteenth century, Merle Ricklefs returns to the years and events that form the subject of his first book, Jogjakarta under Sultan Mangkubumi 1749–1792: A History of the Division of Java, viewed now from the perspective of the life and career of another rebellious prince.

Maximize Expected Choiceworthiness (MEC) is a theory of decision-making under moral uncertainty. It says that we ought to handle moral uncertainty in the way that Expected Value Theory (EVT) handles descriptive uncertainty. MEC inherits from EVT the problem of fanaticism. Roughly, a decision theory is fanatical when it requires our decision-making to be dominated by low-probability, high-payoff options. Proponents of MEC have offered two main lines of response. The first is that MEC should simply import whatever are the best solutions (...) to fanaticism on offer in decision theory. The second is to propose statistical normalization as a novel solution on behalf of MEC. This paper argues that the first response is open to serious doubt and that the second response fails. As a result, MEC appears significantly less plausible when compared to competing accounts of decision-making under moral uncertainty, which are not fanatical. (shrink)

I argue against pessimistic readings of the Buddhist tradition on which unawakened beings invariably have lives not worth living due to a preponderance of suffering (duḥkha) over well-being.

This article considers the relationship between utilitarianism and the ethics of Early Buddhism and classical Indian Mahāyāna Buddhism. Section 2 discusses normative ethics. I argue (i) that Early Buddhist ethics is not utilitarian and (ii) that despite the many similarities between utilitarianism and Mahāyāna ethics, it is at best unclear whether Mahāyāna ethics is consequentialist in structure. Section 2 closes by reconstructing the Buddhist understanding of well-being and contrasting it to hedonism. -/- Section 3 focuses on applied ethics. I suggest (...) that two major choice-points for the Buddhist are, first, whether to accept the doctrine of rebirth and, second, whether to adopt a pessimistic or tentatively optimistic reading of Buddhist axiology. I assess the implications of the possible resulting views for various topics in applied ethics, including cause prioritization, global health and poverty, animal welfare, existential risk, space colonization, and human biomedical enhancement, comparing Buddhist answers to contemporary utilitarian positions on these issues. Along the way, I also argue against the pessimistic reading of Buddhist axiology and in favor of a moral-patient-affecting, rather than totalist, understanding of Buddhist population ethics. (shrink)

Non-Archimedean population axiologies – also known as lexical views – claim (i) that a sufficient number of lives at a very high positive welfare level would be better than any number of lives at a very low positive welfare level and/or (ii) that a sufficient number of lives at a very low negative welfare level would be worse than any number of lives at a very high negative welfare level. Such axiologies are popular because they can avoid the (Negative) Repugnant (...) Conclusion and satisfy the adequacy conditions given in the central impossibility result in population axiology due to Gustaf Arrhenius. I provide a novel argument against them which appeals to the way that good and bad lives can intuitively outweigh one other. (shrink)

Children’s linguistic and social skills develop through play with siblings, but there is little research into sibling interaction using naturally occurring data. This conversation analytic case study presents an evidence-based account of how an older sibling responds to verbal challenges from her younger sibling during free play at home. The older sibling employs prosodic, rhetorical and linguistic devices to deflect challenges while avoiding conflict. She does this by acknowledging the grounds of the challenge, before invoking privileged information or epistemic differences (...) to reject it. Structurally, the older sibling inserts extended digressions which obfuscate challenges by engaging the challenger and switching topic. These phenomena blur the traditional accept/reject response dichotomy. The findings provide insight into the complexity of a 5-/6-year-old’s challenge-defence strategies and highlight the importance of face preservation and mitigation of disagreement. We propose that the ability to respond to challenges while maintaining intersubjectivity is a component of communicative competence. (shrink)

Das "System der Sittenlehre" von 1798 stellt Fichtes Versuch dar, die Kantische Moralphilosophie so zu reformulieren, dass die weithin als problematisch empfundenen Kantischen Dualismen von Freiheit und Natur, von Pflicht und Neigung, in eine einheitliche Konzeption menschlicher Subjektivitat aufgehoben werden. Sie gilt zudem als die reifste und elaborierteste Darstellung des Standpunkts seiner Jenaer Wissenschaftslehre, in der die praktische Vernunft in die Rolle des hochsten Prinzips der Philosophie ruckt. Dieser kooperative Kommentar ermoglicht dem Leser, die Argumentation des Textes Schritt fur Schritt (...) nachzuvollziehen und dadurch zu einem vertieften Verstandnis dieses zentralen Textes des Deutschen Idealismus zu gelangen. (shrink)

Engages contemporary European thought on a variety of philosophical topics.

Many accept the following three theses in animal ethics. First, although animal welfare should not be—or at least, need not be—our top moral priority, it is not a trivial one either. Second, if an animal is sentient, then it is a moral patient. Third, the extinction of an animal species is a tragic outcome that we have moral reason to prevent. I argue that a traditional (i.e., pre-modern) Buddhist perspective pushes against the first thesis and that a naturalized Buddhist perspective (...) is inconsistent with the latter two. (shrink)

Experimental research has shown that pairs of stimuli which are congruent and assumed to 'go together' are recalled more effectively than an item presented in isolation. Will this multisensory memory benefit occur when stimuli are richer and longer, in an ecological setting? In the present study, we focused on an everyday situation of audio-visual learning and manipulated the relationship between audio guide tracks and viewed portraits in the galleries of the Tate Britain. By varying the gender and narrative style of (...) the voice-over, we examined how the perceived congruency and assumed unity of the audio guide track with painted portraits affected subsequent recall. We show that tracks perceived as best matching the viewed portraits led to greater recall of both sensory and linguistic content. We provide the first evidence that manipulating crossmodal congruence and unity assumptions can effectively impact memory in a multisensory ecological setting, even in the absence of precise temporal alignment between sensory cues. (shrink)

Contemporary or traditional? Blended or seeker? Pop or "classical"? Chorus or hymn? Combo or organ? Questions concerning music in worship abound these days. Is there a practical way to deal with these issues? In Music and Ministry: A Biblical Counterpoint, Calvin Johansson looks to God's Word for principles foundational to music ministry. Weaving together great scriptural truths, he establishes the need for a "directional balance" between pastoral contextualization and prophetic purity. In a time of facile musical accommodation of the (...) gospel to culture, Dr. Johansson suggests that a heightened concern for musical style and quality is in order—not for the sake of music, but for the sake of the gospel. (shrink)

Volume 195 in the North Carolina Studies in the Romance Languages and Literatures series.

This article considers the contemporary effective altruism (EA) movement from a classical Indian Buddhist perspective. Following barebones introductions to EA and to Buddhism (sections one and two, respectively), section three argues that core EA efforts, such as those to improve global health, end factory farming, and safeguard the long-term future of humanity, are futile on the Buddhist worldview. For regardless of the short-term welfare improvements that effective altruists impart, Buddhism teaches that all unenlightened beings will simply be reborn upon their (...) deaths back into the round of rebirth (samsāra), which is held to be undesirable due to the preponderance of duhkha (unsatisfactoriness, dis-ease, suffering) over well-being that characterizes unenlightened existence. This is the samsāric futility problem. Although Buddhists and effective altruists disagree about what ultimately helps sentient beings, section four suggests that Buddhist-EA dialogue nonetheless generates mutually-instructive insights. Buddhists – including contemporaries, such as those involved in Socially Engaged Buddhism – might take from EA a greater focus on explicit prioritization research, which seeks knowledge of how to do the most good we can, given our finite resources. EA, for its part, has at least two lessons to learn. First, effective altruists have tended to assume that the competing accounts of welfare converge in their practical implications. The Buddhist conception of the pinnacle of welfare as a state free from duhkha and, correspondingly, the Buddhist account of the path that leads to this state weigh against this assumption. Second, contrasting Buddhist with effective altruist priorities shows that descriptive matters of cosmology, ontology, and metaphysics can have decisive practical implications. If EA wants to give a comprehensive answer to its guiding question – “how can we do the most good?” – it must argue for, rather than merely assume, the truth of secular naturalism. (shrink)

This introductory guide to philosophy tackles the key area which students of the subject will cover, in a clear and informative way. The book is organised around the different areas of philosophy including Philosophy of Religion, Theory of Knowledge, Ethics, Social and Political Philosophy, and Philosophy of Mind. Contents: Philosophy of Knowledge; Perception and Knowledge; Descartes' Rationalism; Hume's Theory of Knowledge; Russel's Problems of Philosophy; A. J. Ayer's Language, Truth, and Logic; Problems in the Philosophy of Mind; Cartesian Dualism; Physicalism; (...) Persons; The Problem of Other Minds; Behaviourism; Freud and Psychoanalysis; The Problem of Free Will and Determinism; The Philosophy of the Social Sciences; Artificial Intelligence; The Philosophy of Religion; Introductory Remarks; Arguments For the Existence of God; Problems Facing the Religious Believer; The Concept of Faith; Verificationism and Religious Language; An Introduction to Ethics; Plato's Ethical Theory; Aristotle: the Nicomachean Ethics; Utilitarianism; Dentological Ethics; The Emotive Theory of Ethics; Richard Hare and Prescriptivism; Moral Principles and Behaviour; Jean-Paul Sartre and Existentialism; Social and Political Philosophy; Introduction to Social and Political Philosophy; Images of Society. (shrink)

The new prominence given to science for economic growth and industry comes with an increased policy focus on the promotion of commodification and commercialization of academic science. This paper posits that this increased interest in commodification is a new steering mechanism for governing science. This is achieved by first outlining what is meant by the commodification of scientific knowledge through reviewing a selection of literatures on the concept of commodification. The paper concludes with a discussion of how commodification functions as (...) a means for governing science. (shrink)

Future automated vehicles of different sizes will share the same space with other road users, e. g., pedestrians. For a safe interaction, successful communication needs to be ensured, in particular, with vulnerable road users, such as pedestrians. Two possible communication means exist for AVs: vehicle kinematics for implicit communication and external human-machine interfaces for explicit communication. However, the exact interplay is not sufficiently studied yet for pedestrians' interactions with AVs. Additionally, very few other studies focused on the interplay of vehicle (...) kinematics and eHMI for pedestrians' interaction with differently sized AVs, although the precise coordination is decisive to support the communication with pedestrians. Therefore, this study focused on how the interplay of vehicle kinematics and eHMI affects pedestrians' willingness to cross, trust and perceived safety for the interaction with two differently sized AVs. In this experimental online study, the participants interacted with the AVs in a shared space. Both AVs were equipped with a 360° LED light-band eHMI attached to the outer vehicle body. Three eHMI statuses were displayed. The vehicle kinematics were varied at two levels. Moreover, “non-matching” conditions were included for both AVs in which the dynamic eHMI falsely communicated a yielding intent although the vehicle did not yield. Overall, results showed that pedestrians' willingness to cross was significantly higher for the smaller AV compared to the larger AV. Regarding the interplay of vehicle kinematics and eHMI, results indicated that a dynamic eHMI increased pedestrians' perceived safety when the vehicle yielded. When the vehicle did not yield, pedestrians' perceived safety still increased for the dynamic eHMI compared to the static eHMI and no eHMI. The findings of this study demonstrated possible negative effects of eHMIs when they did not match the vehicle kinematics. Further implications for a holistic communication strategy for differently sized AVs will be discussed. (shrink)