In the Qur’ān the most significant words used to indicate settlement are diyār, qarya, madīna, miṣr and balad. Among these, qarya and madīna are the most important ones. While Qarya means, county, city, urban, land and settlement, madīna means town. Miṣr is used for a city as well as for a specific name of a country. Diyār indicates a geographic border and the places of a settlement, and balad infers a political unity of a number of settlements. Due to this (...) use in ‘Arabic, the word balad is used as a country and a state at the same time. Recently, there are some studies focusing on examining the terms of qarya and madīna. Hovewer, we cannot encompass the semantic area of these words only by looking up their dictionary meaning and how they were used in the Qur’ān. Therefore, in this study the old cities are examined as they exist in their places. In this study, we have utilised from the modern and contemporary scientific findings which were made for urbanization and its history. For a better understanding of the concept of urbanization, some prophets’ stories have been revised. In Qur’ān the words indicating urbanization are related to society, nature, place, human, art, economy, politics and reconstruction. Therefore, the concepts of the diyār, qarya, madīna, miṣr and balad used to describe the settlements point to the relationship of society with different elements and activities.Summary: Cities, the birth of the cities, sociology, history, anthropology and cultural history are the major subjects in social science. Among them, the birth of cities are especially important for history, anthropology and sociology. For some researchers, cities are the most important revolution of humanity. Cities do not merely mean the places where the human settle down or form a society. In many human languages there is a strong relation between the words expressing civilization and settlement. There is a strong connection between cities and civilization. In Turkish, the word civilization/uygarlık comes from Uygurlar/Uighurs which means those who settled down first. Again in Turkish, the word of madaniyet which is originally Arabic is derived from madīna which means city. In English and French, civilization derives from civitas which is originally Latin. Civitas means a settlement and also the people who live within it. In ‘Arabic, the word hadārī, means settling in a place, is used for civilization, In this study, the words related to urbanization to which social science like sociology, history, anthropology and cultural history attribute a great importance are investigated from the mufassirs’ perspective. As a result of the researches, it was observed that the words qarya, madīna, diyār miṣr and balad were used in the Qur’ān in close terms with the city. Before examining the words which refer to city in the Qur’ān like qarya, madīna, diyār, mıṣr and balad, the approaches of sociology, history and anthropology are investigated for comparative purposes. According to modern and contemporary researches, jobs like art writing, music and architecture appeared after urbanization. The evolution of humanity from primitive period to modernity is because of urbanization. Cities are the crops of social relationships between people. Urbanization caused wider social interactions and the formation of more complicated societies. People who constitute societies and complicated relationships founded cities. With the increase of specialization and jobs, people of one or more job were able to meet the needs of each other through social cooperation.Before the urbanization the human-nature relation was more important but in cities human-human relation got more important. Cities caused social status to be a result of human-human relations. In these social categories, jobs like managers, merchants, guilds, soldiers and religious groups like religious leaders and darvīsh appeared. The physical features of a city are as important as their social structure. A city firstly has walls, administration, bazaar, laws, and the sense of common belonging among people.In the Qur’ān, it can be noticed that the history of settlement is developed chronologically. In the Qur’ān, the words qarya, madīna, diyār miṣr and balad are used in the meaning of the city. These words have a close relationship with people and society. For example, because societies and cities were not formed during the time of Adam, there is no word in the stories that evokes society and the city. The same is true for Idrīs. When we look at the narratives about Noah, for the first time there are words like the people, mala/the leaders of the community, erāzil/shameless, and the ship. Although no word meaning city or city is used in these stories, it is seen that society and social strata are formed. In the Hoad period, the word house, palace, building and Irem were used in addition to the word peoples/tribe. In addition to the words that express the civilized developments in the stories of Noah and Hoad, the existence of the words diyār and madīna draws attention during the reign of Ṣāleḥ. In the Qur’ān, the first terms related to urbanization were mentioned in the story of Hoad, and the words meaning settlement and city were mentioned in the story of Ṣāleḥ. Moreover, the words realm and madīna were used in the story of Ṣāleḥ. In the periods of Abraham and Moses, the words qarya and miṣr were added to this. The word Midian was used specifically for the city of Shu‘ayb, and the word balad was used for Mecca during the time of Prophet Muhammad.As mentioned in Noah’s era peoples and the states of people were present; in Hoad’s era, vineyard, garden, agriculture, houses, buildings and small scale settlements started to be constructed. In the Qur’ān, during the era of prophet Hoad, words like: vineyard, garden, agriculture, houses, building and palace, were used, however there is not a single word which means city. In Ṣāleḥ’s era the words dār and diyār were used in a general meaning? Therefore, it can be safely said that urbanization seriously started in Ṣāleḥ’s era. Additionally, dār also means house, vineyard, garden, grassland, region and home. Descriptions of dār, diyār and madīna in Ṣāleḥ’s parable point out the three directions of Thamūd peoples about urbanization. The word dār refers to the architectural features of their houses; the word diyār refers to their vineyards, gardens, houses and lands; and the word madīna refers to the largest and most important settlement in their homes. As modern and contemporary science has argued, according to the commentators, madīna is used for the settlements surrounded by walls, with its bazaar, army, ruler, tradesman and merchant.In the Qur’ān, the word qarya is closer to diyāri even if its used as madīna in some of the parables. Nevertheless, qarya is different from diyār due to its two distinctive features of political structure and intimacy. Qarya is a city or city state in some way, but it is not only a center but also a city or city state with a political structure with villages, towns, mountains, slopes and plains. So today, it refers to a city which has political integrity with its provincial borders or environment. Diyār was used for the places which were suitable for agriculture, while qarya was used for the cities of Sāmī people as a common word in Sāmī languages. For this reason, qarya was never used for the settlements of Copti, which are African communities; instead, the misr, which is a common word in Coptic and Arabic, was preferred. Even the word miṣr which means city in the Coptic language was used as a country name in the Egyptian regions. The word Balad indicates more a political formation, so it only means country. In the time period of Jahiliyyah they used balad for Mecca which owned a political formation.In the Qur’ān the words qarya and balad are used for Mecca but words like diyār, madīna and miṣr were never used for it. The use of the name qarya for Mecca indicates that it was established by a non-Arab like Abraham on the one hand and that it was the common place of all people. The word of madīna is not used to describe it because Mecca has not embody walls, bazaar, army or craftmanship. The reasons for not using diyār is because there are no vineyards or gardens. The lack of the word miṣr for Mecca also indicates that there is no influence of North African races such as Hāmī in Mecca.Briefly, Qarya is a settlement with its village and towns which is under administration. Madīna is a important center which exists inside qarya with walls, bazaar and architecture. Diyār is a settlement of the city center with houses, vineyards and gardens. Miṣr is a city where the Northern Africans are residing and Balad is a settlement where is prominences as political organization. (shrink)

A standard response to the problem of diachronic vagueness is ‘the semantic solution’, which demands an abundant ontology. Although it is known that the abundant ontology does not logically preclude endurantism, their combination is rejected because it necessitates massive coincidence between countless objects. In this paper, I establish that the semantic solution is available not only to perdurantists but also to endurantists by showing that there is no problem with such ubiquitous and principled coincidence.

In the cognitive neuroscience of consciousness, participants have commonly been instructed to report their conscious content. This, it was claimed, risks confounding the neural correlates of consciousness (NCC) with their preconditions, i.e., allocation of attention, and consequences, i.e., metacognitive reflection. Recently, the field has therefore been shifting towards no-report paradigms. No-report paradigms draw their validity from a direct comparison with no-report conditions. We analyze several examples of such comparisons and identify alternative interpretations of their results and/or methodological issues in all (...) cases. These go beyond the previous criticism that just removing the report is insufficient, because it does not prevent metacognitive reflection. The conscious mind is fickle. Without having much to do, it will turn inward and switch, or timeshare, between the stimuli on display and daydreaming or mind-wandering. Thus, rather than the NCC, no-report paradigms might be addressing the neural correlates of conscious disengagement. This observation reaffirms the conclusion that no-report paradigms are no less problematic than report paradigms. (shrink)

Philosophy for Children is, at its core, an educational movement that started in the 1970s and it is currently practiced in over 60 countries. Rather than teaching children philosophy, it aims to develop thinking, inquiry and reasoning skills by means of intellectual interaction and by questioning both with the facilitator and amongst themselves. Thus it creates a community of inquiry. This movement has created a sound literature within philosophy of education which indirectly relates to issues in meta-philosophy, epistemology and philosophy (...) of childhood. Despite the fact that Philosophy for Children is a movement which is predominantly based on questioning and inquiry, there is little emphasis on curiosity within its literature. This is not surprising because even in philosophy literature the concept of curiosity was ignored until quite recently. Producing the first book-length treatment of curiosity within philosophy literature, İnan provides a philosophical framework on how human curiosity is possible and how it finds expression. The notion of inostensible conceptualization, which İnan has developed and central to his theory of curiosity, could be utilized in order to demonstrate the significance of curiosity within Philosophy for Children. Philosophy for Children sessions are usually centered around a philosophical concept such as fairness, egoism, and identity. In this paper I argue that the in-class discussions in Philosophy for Children practice enable children to realize that the concept in question is inostensible for them. That is, they do not have all the knowledge about this specific concept. In order to explain the concept of curiosity in P4C sessions, I have developed two notions: the first notion is curiosity-arouser, which I utilize to explain how the community of inquiry could better concentrate on and discuss the inostensible concept. The second notion is joint curiosity, which I have developed in analogy to the trans-disciplinary notion of joint attention. Similar to the positive impact of joint attention on child development, I argue that joint curiosity has positive outcomes for children’s inquiry and questioning. I explain these notions in detail by providing examples of Philosophy for Children sessions. My overall aim is to emphasize the importance of curiosity in order for this practice to reach its fundamental aims. The practitioners and those who prepare materials have to take into consideration the concept of curiosity and must equip themselves with an understanding of it. (shrink)

This article seeks to explain how Bergson's philosophy was translated into a genuine political position in the Ottoman-Turkish context. I first overview the impact of Bergson's philosophy on continental politics at the beginning of the twentieth century; I then try to explain how Bergson's philosophical claims acquired definite political connotations; and lastly, I aim to display how political Bergsonism became a border language between republican radicals and conservatives in Turkey in the 1920s. I argue that, at the crossroads of all (...) currents of European modernity, political Bergsonism heralded the birth of a new vision of conservative modernity that molded the underlying values and principles of the transformation of Turkey into a modern society. (shrink)

Sosyal bilimler alanında, ortak zaman diliminde yaşamanın getirisi olarak benzer özelliklere sahip bireylerin oluşturduğu gruplar “kuşak” kavramı ile tanımlanmaktadır. Günümüzde, kuşaklar ortak bir kabul olarak; Gelenekselciler, Bebek Patlaması, X, Y ve Z Kuşağı olarak literatürde yer almaktadır. Ortak zaman diliminde yaşayan insanların algıları, beklentileri, hayata bakış açıları, alışkanlıkları ve gündelik yaşam pratikleri kendilerinden önceki ve sonraki zamanlarda yaşayanlara göre farklılık göstermektedir. Gündelik yaşamın pratiklerinde yaşanılan değişimin en yoğun hissedildiği alan toplumlarda genel olarak aile kurumu üzerindedir. Günümüzde, Y Kuşağı temsilcilerinin çoğu (...) aileleriyle bir arada yaşayan ve kendinden farklı bir kuşağın temsilcisi olan anne babalarıyla zor iletişim kuran bireyler olarak toplumda yer almaktadır. Toplumu oluşturan en küçük birim olarak tanımlanan aile, eğitim, sağlık ve güvenlik gibi bazı işlevlerini başka kurumlara aktarmış olsa da ulusların ve kültürlerin gelişimi için temel birim olmaya devam etmektedir. Toplumun temel yapısını oluşturan aile kurumu, bireylerin ve toplumun gösterdiği değişime paralel bir şekilde değişmektedir. Ailenin yapısında görülen değişimlere rağmen aile, özünde toplumun en küçük birimi olarak kalmaya ve hem bireyler için hem de toplum için işlevini sürdürmeye devam etmektedir. Bu çalışmada, önceki araştırmalar ve Y kuşağının temel özellikleri dikkate alınarak bu kuşak temsilcileri için ailenin değişen anlam ve önemine ve toplumsal yaşamda nasıl bir belirleyiciliği olduğuna değinilmektedir. (shrink)

Modal Plenitude—the view that, for every empirically adequate modal profile, there is an object whose modal profile it is—is held to be consistent with each of endurantist and perdurantist (three- and four-dimensionalist) views of persistence. Here I show that, because “endurer” and “perdurer” are two substantially different kinds of entity, compossible with each other and consistent with empirical data, Modal Plenitude actually entails a third view about persistence that I call “Persistence Egalitarianism.” In every non-empty spacetime region there are two (...) persisting objects: one that endures through the temporal dimension of that region, and another that perdures through the region. Additionally, if the argument from anthropocentrism makes a strong case for Modal Plenitude, then an equally strong and parallel case supports Persistence Egalitarianism. I close with the meta-semantic consequences of persistence egalitarianism for ordinary object talk. (shrink)

Pulleys and cranes are used for hoisting loads with or without providing a significant gain in force. Both of these devices have provided convenience to humans since ancient times. Pulleys are considered to be one of the five mechanical powers of the ancient world. Their history is very much linked with the early history of cranes. The cranes originated from the pulley systems. In this paper, the early history of the application of these well-preserved ancient mechanical instruments is examined together. (...) This paper mainly focuses on the various interesting applications of pulleys and cranes in ancient and medieval times. Yet theoretical developments in the timeline mentioned above are also included in this paper. (shrink)

That any filled location of spacetime contains a persisting thing has been defended based on the ‘argument from vagueness.’ It is often assumed that since the epistemicist account of vagueness blocks the argument from vagueness it facilitates a conservative ontology without gerrymandered objects. It doesn't. The epistemic vagueness of ordinary object predicates such as ‘bicycle’ requires that objects that can be described asalmost‐but‐not‐quite‐bicycleexist even though they fall outside the predicate's sharp extension. Since the predicates that begin with ‘almost’ are vague (...) as well, epistemicism's ontological backdrop is far from the conservative picture it is thought to enable. (shrink)

Bertrand Russell’s philosophy around 1914 is often interpreted as phenomenalism, the view that sensations are not caused by but rather constitute ordinary objects. Indeed, prima facie, his 1914 Our Knowledge of the External World reduces objects to sense-data. However, Russell did not think his view was phenomenalist, and he said that he never gave up either the causal theory of perception or a realist understanding of objects. In this paper I offer an explanation of why Russell might have undertaken the (...) constructionist project of his 1914 work while not considering the resulting position that objects can be constructed out of sense-data to be phenomenalist. (shrink)

Moses Maimonides, known by the acronym "Rambam," was unquestionably the foremost intellectual figure of medieval Judaism. Born in Cordova, Spain, forced at an early age to conceal his faith, he emigrated to Morocco and then Palestine before settling in Egypt, where financial necessity compelled him to study medicine and where he eventually became personal physician to Saladin. Although his medical skills were renowned and his writings in this field were widely studied throughout the Western world in the following centuries, (...) Maimonides' primary interest was theology. He devoted ten years to preparing Mishnah Torah and fifteen years to The Guide to the Perplexed - the first written in Hebrew, the second in Arabic. These studies of Jewish law were first considered radical in their efforts to reconcile religious and scientific thought, but later became pillars of traditional Jewish faith. Dr. Lenn Goodman has prepared new translations from these works, arranging the extensive excerpts by topic to focus on Maimonides' principal contributions to philosophy. These are accompanied by commentary and analysis, clarifying the complexities of his thought and providing the historical and religious background required by the modern lay reader. The introduction details Rambam's life and evaluates his role in history and theology. The study of Maimonides is essential to the understanding of Judaism and Western culture. Rambam makes his writings accessible to those who cannot work from the original texts, and meaningful to those who have not had extensive previous exposure to medieval theology. — Publisher description. (shrink)

Aus der vielsprachigen Korrespondenz des Aufklärers, Metaphysikers, Religionsphilosophen und Literaturwissenschaftlers Moses Mendelssohn liegen bisher 1038 Briefe im Druck vor. Der Band "Einsichten" bietet eine repräsentative Auswahl, die Mendelssohns wissenschaftliche Vielseitigkeit, geistige Produktivität und menschliche Größe beleuchtet. Sie zeigt den "Sokrates des 18. Jahrhunderts" als bedeutenden Denker seiner Epoche und Wegbereiter wesentlicher Erkenntnisse und Entwicklungen.

Take any putative ordinary object which is divisible into a finite number of small units and tolerant to the loss of one of them. We can remove these units one at a time, and since our object definitely doesn’t exist when there are zero units, and since we cannot pinpoint which removal brings about this destruction, the Sorites Puzzle threatens common sense. We can rescue ordinary objects from its grip, but since independently motivated linguistic explanations of vagueness depend on there (...) being multiple candidate contents of vague terms, these efforts succeed only if there are multiple candidates that can be meant by ordinary object terms. Thus, many more objects than common sense accepts have to exist. The 'arguments from vagueness' also offer soritical reasons for object proliferation. Problematising the categories composite object and persisting thing (rather than specific object concepts), these show that either there are none of these (except simples) or every candidate for making up one, does. The latter, less revisionary alternative is plenitudinism. I defend Modally Full Plenitude, because it is three-dimensionalist and non-reductivist about de re modality – a distinct persisting object in any region, and for every modal profile satisfied by the matter in that region. (shrink)

On a plenitudinous ontology, in every filled region of spacetime, there is at least one object that’s ‘exactly then and there’; one per each modal profile that the matter in the region satisfies. One of the strongest arguments for plenitude, the “argument from anthropocentrism”, puts pressure on us to accept that members of different communities correctly self-identify under different subject concepts. I explore this consequence and offer an account of selves on which self-determination is both socially and individually variant; we (...) determine our spatiotemporal boundaries, our de re modal properties, and the kind of being that we are. We do this by determining which of many candidate beings has the property of being a self. (shrink)

Self-regulation in early childhood is an important predictor of success across a variety of indicators in life, including health, well-being, and earnings. Although conceptually self-regulation has been defined as multifaceted, previous research has not investigated whether there is conceptual and empirical overlap between the factors that comprise self-regulation or if they are distinct. In this study, using a bifactor model, we tested the shared and unique variance among self-regulation constructs and prediction to pre-academic and social-emotional skills. The sample included 932 (...) preschool children, their parents, and their teachers in the United States. Children’s self-regulation was assessed using measures of executive function, behavioral self-regulation, and emotion regulation. The bifactor model demonstrated a common overarching self-regulation factor, as well as distinct executive function and emotion regulation factors. The common overarching self-regulation factor and executive function predicted children’s pre-academic and social-emotional skills. The emotion regulation factor predicted children’s social-emotional skills. Identifying the shared and unique aspects of self-regulation may have important implications for supporting children’s regulatory skills as well as their success in school. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may (...) freely copy and distribute this work, as no entity has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Former U.S. Secretary of Labor Robert Reich, in his recent book Supercapitalism: The Transformation of Business, Democracy, and Everyday Life (2007), rejects outright the call for increased corporate social responsibility. He believes that social responsibility advocates are wasting resources and efforts on a doomed project. This article suggests that while Reich raises several interesting concerns in his counter-intuitive book, especially about the rise in corporate political power, ultimately his argument is unconvincing. Worse yet, a careful reading suggests that Reich does (...) not contemplate fully what it is he is asking business and society to give up in his call to jettison corporate social responsibility. The notion of corporate social responsibility is itself an extremely, valuable, and hard-won social asset. It is a vehicle for promoting transparency, more nuanced accountability, integrity, better communication, mutually beneficial exchange, and sensible development. In providing a language and vocabulary to critique business from both inside and outside its boundaries, it has becomes a necessary condition for business ethics and modern capitalism. It is especially important in a world of increasing global economics. Nevertheless, it is an extremely fragile asset. Books, like Reich's Supercapitalism, that dismiss corporate social responsibility in such a facile way, are dangerous and risky in ways that perhaps even the authors themselves are unaware. (shrink)

"Genocide is a problem: not only the terrible fact of mass death, but also how the relatively new idea and law of genocide organises and distorts our thinking about civilian destruction. Taking the normative perspective of civilian immunity from military attack, this book argues that the implicit hierarchy of international law, atop which sits genocide as the "crime of crimes," blinds us to other types of humanly caused civilian death, like bombing cities, the "collateral damage" of missile and drone strikes, (...) blockades, and sanctions. In other words, talk of genocide functions ideologically to detract from systematic violence against civilians perpetrated by governments. The Problems of Genocide also contends that this violence is the consequence of "permanent security" imperatives: the striving of states, and armed groups seeking to found states, to make themselves invulnerable to threats. To solve the problems of genocide, this book proposes replacing it with permanent security, which should be criminalized"--. (shrink)

The proposed framework can benefit from integrating predictive processing into the explanation of déjà vu which corresponds to interrupted prediction. Déjà vu is also accompanied by familiarity. However, considerable ambiguity is inherent in familiarity, which necessitates elaboration of this construct. Research findings on involuntary autobiographical memories and déjà vu show discrepancies, and clustering these constructs can be counterproductive for research.

Martin Luther King, Jr., has been widely studied as a preacher, an activist, and an orator, but rarely as an intellectual. This groundbreaking book situates King as one of the most important social and political philosophers of our time, arguing that King's systematic logic of nonviolence is at the same time radically new and deeply rooted in African American intellectual history. Presenting a comprehensive genealogy of King's thought, Moses traces the influence of key African American thinkers and shows how (...) King's concepts of equality, structure, direct action, love, and justice can be seen as strands of a coherent philosophical whole. [As of Feb. 2014 the author has secured reversion of copyright from the publisher.]. (shrink)

Moses Hess is a major figure in the development of both early communist and Zionist thought. The Holy History of Mankind appeared in 1837, and was the first book-length socialist tract to appear in Germany, representing an unusual synthesis of Judaism and Christianity that showed the considerable influence upon Hess of Spinoza, Herder and Hegel. In due course many of Hess's ideas would find their way into the work of Karl Marx, and into subsequent socialist thought. The distinguished political (...) scientist Shlomo Avineri provides the first full English translation of this text, along with new renditions of Socialism and Communism, A Communist Credo; and The Consequences of a Future Revolution of the Proletariat. All of the usual reader-friendly series features are provided, including a chronology, concise introduction and notes for further reading, in a work of special relevance to students of politics, modern European history, and the history of Zionism. (shrink)

Inspired by a Danez Smith poem, this essay is a ‘little prayer’ for LGBTQIA+ people and organizers to be able to collectively grieve the family and friends they have lost, the relations they had to end, the social privileges they never had, or lost before and after sharing their queerness. It argues for the militant force of this slow-paced, ghostly, and ambiguous grief in queer lives, and in the LGBTQIA+ movements in Turkey and elsewhere. The author draws on 4 years (...) of organizing at Boysan’s House – a living memory space, and community hub in Istanbul – and the 12-hour oral history conducted with Mother Sema, who has been mobilizing her motherhood and her grief as a pro-LGBTQIA+ organizer since 2006. The essay suggests that ambiguous grief can be relearned and re-membered as a radically transformative force that is already constitutive of queer communities. It situates the histories and presents of Mother Sema and Boysan’s House amid diverse experiences of resilience and resistance through motherhood, queer kin making, and mourning. In so doing, the essay builds on the militant activisms of the Saturday Mothers/people, the Peace Mothers, the organized family members of LGBTQIA+ people, and the trans communities in Turkey. It is thus an inquiry into ways of housing and transforming ambiguous grief in the LGBTQIA+ movement, in the post-July 2016 coup attempt Turkey. (shrink)

The main claim of the famous paper “The Extended Mind”, written by Clark and Chalmers (CC), is that the mind could literally extend into the external world. Among the many opponents of this claim, Robert Rupert has raised two main objections against it. The first, depending on the acceptance or denial of the possible 4th feature the hypothesis of extended cognition (HEC) is either insignificant or implausible and the second, external cognitive states are so immensely different from internal ones that (...) they should be counted as distinct. In this paper, I will not only answer Rupert’s criticisms through system-respond and differences in R-properties, but I will, in the end, also respond to the criticisms on extended mind, which are based on the observation that it is not as groundbreaking as it first appeared to be, and claim that even if that is the case, it doesn’t posit a problem to its significance. (shrink)

This paper is divided into two sections. In the first section, I discuss "what is spirituality?" and in the section that follows, I examine some of the implications of my definition to the teaching of spirituality in an undergraduate business ethics course. For the purposes of this paper, spirituality is defined as the planned experience of blending integrity and integration through 1 - acceptance, 2 - commitment, 3 - reasonable choice, 4 - mindful action, and 5 -continuous dialog. This definition (...) is a work-in-progress and offered mainly as a point of departure rather than a final destination. (shrink)

Franz Rosenzweig : the other side of the West -- Dissimilation -- Hegel taken literally -- Utopia and redemption -- Walter Benjamin : the three models of history -- Metaphors of origin : ideas, names, stars -- The esthetic model -- The angel of history -- Gershem Scholem : the secret history -- The paradoxes of messianism -- Kafka, Freud, and the crisis of tradition -- Language and secularization.

The goal of this paper is to provide a general discussion about the legitimacy of corporate social responsibility. Given that social responsibility projects entail costs, it is not always obvious under what precise conditions managers will have a responsibility to engage in activities primarily designed to promote societal goals.In this paper we discuss four distinct criteria for evaluating the legitimacy of corporate projects for institutionalizing social responsibility.

Wayne Norman and Chris MacDonald launch a strong attack against Triple Bottom Line or 3BL accounting in their article “Gettingto the Bottom of ‘Triple Bottom Line’” (2004). This response suggests that, while limitations to 3BL accounting do exist, the critique of Norman and MacDonald is deeply flawed.

The number and magnitude of the ethics failures reported on a nearly daily basis in newspapers and on blogs are seemingly unprecedented. The "castle is on fire," to borrow a rabbinic metaphor, and each one of us is faced with the question: Is there anything we can do about it? In this book, Moses Pava explores new and alternative ways of relating to Jewish texts and concepts. In doing so, he invents a nuanced, flexible, and sufficiently sensitive vocabulary to (...) conduct productive ethical dialogues, both within and between communities. (shrink)

The current study highlights Ghanaian universities’ heads of department’s ethical principles and the influence on the attainment of departmental goals. Two reputable universities were selected as the focal of the study. The purpose of the study was to motivate ethical leadership practices as essential ingredients for the attainment of departmental goals. The empirical data set was generated through a number of individual face-to-face interviews with thirty heads of departments in two universities in Ghana to explore their ethical practice. Thematic analysis (...) was used for the data analysis. It was found among others that ethical principles influence departmental goal attainment. The conclusion drawn from the findings brought to fore that leadership ethics was central to leaders’ goal attainment thus ought to be enforced. The current study is useful for educational researchers and policymakers, educationists and educational leaders such as heads of departments, dean of faculties/schools, lecturers and other stakeholders interested in educational leadership ethics. The paper can also inform policy on leadership studies and development and help design best practices of leadership in universities. It is recommended that educational leaders be mindful of ethical values since they influence the attainment of their goals. There is a novel leadership ethics and goal attainment framework developed by the researcher that speaks volumes regarding the subject-matter. It is a major contribution to scholarship in the leadership literature. (shrink)

... al- Ḥairin being exhausted without having fully supplied the demand, I prepared a second, revised edition of the Translation. ...

Philosophers generally agree that meaningful ethical statements are universal in scope. If so, what sense is there to speak about a business ethics particular to Judaism? Just as a Jewish algebra and a Jewish physics are contradictions in terms, so too, is the notion of a particularly Jewish business ethics. The goal of this paper is to deny the above assertion and to explore the potentially unique characteristic of a Jewish business ethics. Ethics, in the final analysis, is not like (...) algebra or physics. Specifically, it is argued here that – in terms of substance – Jewish business ethics differs from secular approaches in three very specific ways. Jewish ethics: (1) recognizes God as the ultimate source of value, (2) acknowledges the centrality of the community, (3) and holds out the promise that men and women (living in community) can transform themselves. We define Jewish ethics as the interpretation of the written and oral Torah to determine what God commands us to be and to do. The paper carefully explores this definition and examines its specific implications for modern business ethics. (shrink)

Lessing's death in 1781 was a severe blow to Mendelssohn. Mendelssohn wrote his last two works to commemorate Lessing and to carry on the work to which they had dedicated much of their lives.

1. Sefer Anshe ḳodesh -- 2. Sefer Zeraʻ ḳodesh.