This volume offers insights into a unique philosophical landscape and enriches current Heidegger studies by offering fresh perspectives on his philosophy that are based on the traditions of Arabic and Persian Islamic philosophy.

Public health emergencies expose social injustice and health disparities, resulting in calls to address their structural causes once the acute crisis has passed. The COVID-19 pandemic is highlighting and exacerbating global, national, and regional disparities in relation to the benefits and burdens of undertaking critical basic public health mitigation measures such as physical distancing. In the United States, attempts to address the COVID-19 pandemic are complicated by striking racial, economic, and geographic inequities. These synergistic inequities exist in both urban and (...) rural areas but take on a particular character and impact in areas of rural poverty. Rural areas face a diverse set of structural challenges, including inadequate public health, clinical, and other infrastructure and economic precarity, hampering the ability of communities and individuals to implement mitigation measures. Public health ethics demands that personnel address both the tactical, real-time adjustment of typical mitigation tools to improve their effectiveness among the rural poor as well as the strategic, longer-term structural causes of health and social injustice that continue to disadvantage this population. (shrink)

School-wide positive behavior support is a well-evaluated school approach to promoting a positive school climate and decreasing problem behaviors. Initial implementation is one of the most critical stages of program implementation. In this qualitative study, the initial implementation of SWPBIS in Swedish schools was studied using an implementation model of behavior change as guidance for interviews and analyses. The study makes significant contributions to previous research as little is known of the implementation of SWPBIS in Swedish context. Focus-group interviews were (...) conducted with 59 professionals on implementation teams from nine schools. Themes were extracted according to implementation team members' perceptions and descriptions of how the initial implementation was carried out. The results of this study revealed relevant themes within the three domains of Capability, Opportunity, and Motivation. Core features were found under the themes of knowledge and experience of similar evidence-based programs, process or result orientation, time, manual content, organizational prerequisites, team functioning, implementation leadership, program as a unifying factor, program aligning with staff beliefs, plausible expectations, and emotional reinforcement. Results are discussed in terms of how they can be used in continuing to develop the Swedish model of SWPBIS. Implications regarding implementation in Swedish schools are discussed, as is the applicability of the model of behavior change for studying implementation in schools. (shrink)

The articles in this volume are the outcome of the successful BRIDGE Workshop held in Düsseldorf in 2014. The workshop gathered a number of distinguished researchers from formal semantics and conceptual semantics and aimed to initiate a deeper conversation and collaboration instead of separating the two sides as competing views. The workshop provided a platform to further discuss parallelisms on specific semantic issues on the one hand and on the other hand to confront opposed claims from the two different perspectives. (...) This volume represents a selected number of high-quality papers presented at the workshop featuring various approaches to meaning from linguistics, logic and philosophy of language.0This series explores issues of mental representation, linguistic structure and representation, and their interplay. The research presented in this series is grounded in the idea explored in the Collaborative Research Center?The structure of representations in language, cognition and science? (SFB 991) that there is a universal format for the representation of linguistic and cognitive concepts. (shrink)

In the dominant metaphor for organ transplantation, the organ is the ultimate gift, the dying donor's life‐giving bequest, conveyed and made possible by a heroic transplant team. The metaphor encourages donation and enforces recipients’ compliance with post‐transplant treatment. It is also inaccurate and sometimes deeply damaging for the recipient.

The circumstances of a public health emergency shape reasoning and decision-making in ways that deviate from routine circumstances, where adherence to established values, principles, and methodologies is expected. Understanding what drives these deviations is critical to assessing their ethical consequences. In this paper we describe four conditions that influence decision-making during PHEs, in particular regarding the deployment and conduct of research on experimental or novel biomedical interventions. These four conditions are politicization, urgency, uncertainty, and fear. We argue that taken together (...) these four conditions create pressure to address the most visible targets of immediate crisis events, driving emphasis on research and development of biomedical interventions. However, this emphasis raises ethical concerns regarding the extent to which attention to and investment in the underlying causes of PHEs, particularly impoverished global public health infrastructure, is diminished as a result. (shrink)

Health worker shortages in many countries are reaching crisis levels, exacerbated by factors associated with the COVID-19 pandemic. In New Zealand, the medical specialists union has called for a health workforce emergency to be declared, yet at the same time, many foreign-trained healthcare workers are unable to stay in the country or unable to work. While their health systems differ, countries such as New Zealand, the USA and the UK at least partially rely on international medical graduates (IMGs) to ensure (...) access to health services, particularly in underserved communities. This paper focuses on the challenges faced by many IMGs, particularly those that constrain their capacity to live and work in the countries that rely on their skills. These challenges give rise to two ethical problems. First, they represent a failure of reciprocity towards IMGs; second, they represent a source of harm, both to IMGs themselves and to communities whose healthcare service depends on contributions made by IMGs. We argue that brain waste and disvaluing the contributions of IMGs and other foreign-trained health professionals have significant costs for maintaining a functional healthcare system, costs which must be adequately recognised and counted. (shrink)

Signed utterances are densely packed with pointing signs, reaching a frequency of one in six signs in spontaneous conversations (de Vos, 2012; Johnston, 2013a; Morford & MacFarlane, 2003). These pointing signs attain a wide range of functions and are formally highly diversified. Based on corpus analysis of spontaneous pointing signs in Kata Kolok, a rural signing variety of Bali, this paper argues that the full meaning potentials of pointing signs come about through the integration of a varied set of (...) linguistic and extralinguistic cues. Taking this hybrid nature of pointing phenomena into account, it is argued that pointing signs may become an intrinsic aspect of sign language grammars through two mechanisms: morphemization and syntactic integration. Although not entailed in this research, this approach could implicate that some highly systematized pointing systems of speaking communities may to a degree be grammatical as well. (shrink)

Signed utterances are densely packed with pointing signs, reaching a frequency of one in six signs in spontaneous conversations . These pointing signs attain a wide range of functions and are formally highly diversified. Based on corpus analysis of spontaneous pointing signs in Kata Kolok, a rural signing variety of Bali, this paper argues that the full meaning potentials of pointing signs come about through the integration of a varied set of linguistic and extralinguistic cues. Taking this hybrid nature (...) of pointing phenomena into account, it is argued that pointing signs may become an intrinsic aspect of sign language grammars through two mechanisms: morphemization and syntactic integration. Although not entailed in this research, this approach could implicate that some highly systematized pointing systems of speaking communities may to a degree be grammatical as well. (shrink)

Many people know Jesus Christ and believe he is the Savior, even though that person calls the word God. But many also today claim that the word 'Allah' only has a certain group and is a proper name. This situation created the birth of two groups that were pros and cons in using the word Allah. What is the answer for Christians who keep using the word God? Is it sinful to mention the word Allah? what is the meaning of (...) the word God in the Christian faith? Then how is the history of the word God used? These questions will be answered in the following article. The following article is expected to help believers understand the answers to these problems. (shrink)

Fragment B 1 of Parmenides describes a youth's journey to the house of a goddess who enlightens him as to the nature of all things. The task of translating Parmenides' Greek text is beset with many difficulties, most notably the phrase kata pant' atê at B 1.3. There, the neuter accusative plural panta ('all things') combines with the feminine nominative singular atê (heavenly sent blindness') to render translation impossible. Some have proposed emending the text to read a<s>tê ('down to (...) all cities'), understood in connection with the pathway of divine inspiration. Others reject the emendation in so far as the youth is said at B 1.27 to travel 'far from the beaten path of men.' I argue in defense of the reading kata pant' a<s>tê in so far as references to pathways of inspiration and poetic journeys to the cities of men occur frequently in the poetry of Parmenides' era. (shrink)

This article is a semiotics-based attempt to explain artistic creativity of traditional East Asia and the Romantic West. Invoking the Greimas-Tarasti model, in which the modalities of “will,” “must,” “can,” and “know” are considered as a semiotic system, the author tries to examine how these modalities are manifested in discourses that define artistic subjectivities and actions. The concepts of the sublime and yūgen, authenticity and kokoro, formal communicational standards and kata, conventional beauty and hana are discussed side by side (...) from a comparative perspective. However, the article tries to reveal cultural creative patterns not so much in terms of qualitative difference as in terms of a particular configuration of a universal system. In the subject–object conjunction-oriented metaphysics of Buddhism and Confucianism, the immanent subjectivity is treated as constituted through the body and social mediation. For this reason, as we will see from the analysis of Nō theater performance principles, individual kokoro can hardly be distinguished from impersonal kata. In the Romantic paradigm, longing for an initial (or final) subject–object conjunction is expressed in the ideal of organic synthesis, and artistic creation is considered as the best manifestation of such synthesis. However, this conjunction functions in most cases as an immanent aesthetic vision, and symbols can hardly become the “complete representation of true spiritual life.”. (shrink)

This paper investigates the history of systems of thought different from those of the West. A closer look at Japan’s long philosophical tradition draws attention to the presence of uniquely designed acculturation and training techniques designed as kata or shikata, shedding light on kata as a generic technique of self-perfection and self-transformation. By seeing kata as foundational to the Japanese mind and comparing it to Michel Foucault’s research on technologies of the self, the groundwork is laid for (...) a comparative analysis in terms of the principle of ἐπιμελείσθαι σαυτού, an ethical and aesthetic paradigm dating back to European antiquity. Not only does this bring to light their similarities as techniques of individuation, it also reinforces the importance of Watsuji’s relational understanding of human being. (shrink)

El artículo analiza los rendimientos filosóficos del hecho de que el significado sea _por convención_ en Aristóteles. En el _kata syntheken_ quizá podrían resultar amalgamadas algunas de las apreciaciones que Heidegger entiende por facticidad. La facticidad a la que la filosofía no puede por menos de atender y que el de Messkirch vio ya anticipada por Aristóteles no sólo en su filosofía práctica sino también en cómo el Estagirita asumió el papel capital de la comunidad política en la determinación de (...) lo que sea todo _semainein_. (shrink)

In this paper, I try to show how Japanese practices of self-cultivation found in the so-called “ways” can be interpreted as embodied forms of “caring for oneself ” and, therefore, as part of a philosophical Lebenskunst or art of living. To this end, I refer to phenomenological accounts of the body as well as to a unique notion of practice found in the writings of Dōgen Kigen, a thirteenth-century Japanese Zen master. Central to this essay is a concern with embodying (...) kata or pre-defined patterns of movement and posture used in nearly all practices of self-cultivation in Japan. To approach this question, I look at the etymological roots of the term kata and its use in the writings of Zeami, the foremost representative of classical Noh theater, both as author and as actor. This is followed by an analysis of certain aspects of the embodiment of kata and the way it is described in Japanese literature. (shrink)

This careful and detailed inquiry is an exploration of the inner tension in Aristotle of the "presence" of specific form and the "presentation" of concrete type instance, by way of a study of predication and its ontological ground.--R. S. B.

Heraclitus has often been read through Aristotelian and Stoic paradigms that do not contextualize his text in the poetic tradition with which his fragments engage. This paper is a close study of Heraclitus’s DK 1 as a demonstration of his poetic methods, and argues that Heraclitus’s text is an example of what Marcel Detienne calls magico-religious speech. Heraclitus’s logos is a living thing, not only words but ‘works,’ as Heraclitus refers to his logos in DK 1, using the Homeric formula (...) “words and works.” Heraclitus’s teaching is experiential, and depends on memory as the antidote to oblivion and forgetting, often associated with sleeping and death. In reading DK 1 and following the paths that it traces to other fragments, Heraclitus’s teaching as a method of escaping the private world is revealed. (shrink)

This careful and detailed inquiry is an exploration of the inner tension in Aristotle of the "presence" of specific form and the "presentation" of concrete type instance, by way of a study of predication and its ontological ground.--R. S. B.

The authors' aim is to provide a more complete picture of a non-anthropocentric relational ethics by addressing the failure to account for environmental justice. They argue that environmental ethics is always more than how discourses are layered over place, by situating moral agency through the body's affective repertoire of being-in-the-world. Empirical evidence for their argument is drawn from self-reflexive accounts of young Americans travelling to Ulu r u-Kata Tju t a National Park, Northern Territory, Australia as part of a (...) study-group. These reflexive travel narratives illustrate the dilemmas that even well-prepared visitors have in negotiating moral pathways invoked by the policy of reconciliation. (shrink)

This article answer what could be the distinction that the Stoics established between philosophy and the kata philosophian logos, according to the report by D.L., VII, 39-41. In this place I distance from the scholars who consider that the distinction is ontological, this is, that the kata philosophian logos refers to the discursive presentation of Stoic dogmas, whose nature is incorporeal, while the philosophy refers to a disposition of the soul, whose nature is corporeal. I rather propose that (...) both are dispositiones or states of the rational part of the soul and that the difference is in the degree of perfection that they have accomplished. (shrink)

The only evidence we have concerning the date of Porphyry's is that it was written during his stay in Sicily, which lasted from 268 until his return to Rome after Plotinus’ death in 270. How soon after is unknown. Castricius’ lapse from the vegetarianism of the Plotinian school and Porphyry's attempt to recall him to the fold with De Abstinentia should presumably be placed after Plotinus’ death, and Porphyry was still in Sicily at the time. Cassius Longinus’ letter from Phoenicia, (...) apparently written after Plotinus’ death, seems to have found Porphyry still in Sicily. Thus he may still have been there in 271, or possibly even later. There is nothing to support the common view that he returned to Rome immediately or even soon after Plotinus’ death. (shrink)