Conflicts are commonplace in human relationships. The Bible is replete with narratives and proverbial statements which border on conflict scenarios and conflict resolution strategies. Conflict cannot be severed from relationships between biological brothers and sisters, Christians, friends, colleagues and husbands and wives. In this qualitative study, the researchers examined the menace 'conflict between husbands and wives'. There is no husband and wife relationship which is devoid of disputes and conflicts. In husband and wife relationship, conflict situations could arise from lack (...) of sexual discipline, lack of sexual satisfaction, finance, lack of communication and other areas. The thrust of this article was to examine conflict resolution principles in the light of biblical proverbs. Biblical proverbs refer to concise and wise sayings in the Bible, which give pieces of advice about everyday life. This article utilised the descriptive research methodology to analyse the primary and secondary data. The major finding of this work are numerous biblical proverbs which are veritable means for resolving conflicts between husbands and wives. CONTRIBUTION: The article brought to fore the major factors which lead to conflict between husbands and wives. The authors exegetically studied the chosen proverbs in order to ascertain its relevance to conflict situations. The major contribution of this article is that the messages of certain proverbs in the Book of Proverbs are very useful in resolving conflicts between husbands and wives. (shrink)

Religion plays a vital role in the formation of conscience and therefore is very important in determining how people co-exist in a society. Nigerian citizens live in regions other than their ethnic geographical areas, but they are not recognised as people of the same destiny and subjects of equal rights. The long period of military dictatorship that truncated the country’s democracy since the civil war gave Nigerians a constitution which adopted the Sharia legal system within a purported secular state. This (...) encouraged a wide range of religious fanaticism and led to various demands for human rights, which has become a worrisome issue to concerned Nigerians. This article used secondary sources of data, such as newspaper publications and journal articles to examine the impact of religion on the state of the Nigerian nation today. The article calls for the harmonisation of Christianity and Islamic teachings in line with the secularity of the Nigerian state in order to reduce the increasing tensions in the country and make the journey to nationhood more realistic.Contribution: This article proposes that the secularity of the Nigerian state has to be maintained by political and religious leaders in order to attain purposeful nationhood and achieve sustainable and genuine development of the country. (shrink)

İnsanın özgür iradesinin ispatı problemine yönelik çözüm denemelerinden biri Tanrı’nın kendisini gönüllü olarak sınırlaması anlamına gelen ilahi kendini sınırlama (divine self-limitation) yaklaşımıdır. Yahudi ve Hıristiyan teolojilerinde görülen bu perspektifle modern dönemde Süreç ve Kuantum felsefelerinde karşılaşılır. Bu çalışmada ilgili düşünce biçimi, Mu‘tezilî bilincin düşünce biçimiyle kıyaslanmıştır. Öncelikle Tanrı’nın kendini sınırlamasının imkânı, sınır teorisi varsayımıyla sorgulanmıştır. Buna göre ‘sınır’ evrene ve insana ‘yasa’ olarak içkindir. Evren de insan da fiziksel, kimyasal, biyolojik vd. yasalara/sınırlara tâbidir. Bu yasaların yaratıcısı olarak Tanrı da sorumluluğun (...) kaynağı akıl da insanı sınırlar ve sınır demek kavram, anlam, amaç, sistem ve düzen/kozmos demektir. Bu düzenin toplumsal hali ise zaman ve mekân ile sınırlı insanın teklif sahibi kılınarak eylemlerinin de sınırlandırılmasıdır. Peki, akla sınırlama fonksiyonu veren Tanrı’nın da kendi iradesini, ilmindeki tasarımının bir sonucu olarak sınırladığı varsayılabilir mi? Yahudi teolojisinde bu sınırlama, onların inançlarıyla ilişkili yaşadıkları ıstıraplara karşı Tanrı’nın müdahale etmemesinin bir nedeni olarak görülmekle beraber sınırlı âlemlerin var olabilmesi için Tanrı’nın sonsuz ışığını daraltması ve geri çekilmesi olarak da anlaşılmıştır. Hıristiyan teolojisinde ise sonsuzluğun evreni yaratmasının keyfiyeti, Tanrı’nın Mesih ile enkarnasyonu, kötülük ve özgür irade problemlerini çözmek için bu teoriye başvurulmuştur. Tanrı’nın, vahiy aracılığıyla bildirdiği teklif, aynı zamanda insana akıllı, sorumlu, dolayısıyla özgür olduğunu da hatırlatmaktadır. Muhammed İkbal (öl. 1928) bu özgürlüğün insana ilahi kendini sınırlama teorisiyle verilebileceği kanaatindedir. Bu görüşle Mu‘tezilî bilincin Tanrı tasavvurunda sezilen sınırın birlikte düşünülmesi mümkün müdür? Zira tekliften doğan özgürlüğün gereği, Mu‘tezile’ye Tanrı’nın iradesinin ezeli olmadığını, tercihlerinin yaratıcısının insanın kendisi olduğunu düşündürmüştür. Yine tanrısal adaletin bir gereği olarak, insana kudretin fiilden önce verilmesi, nübüvvet ile va‘d ve vaidin gerçekleşmesi gibi teklife dair meseleler Tanrı hakkında zorunlu kabul edilmiştir. Bu bilinçte aklın sınırlama fonksiyonu Tanrı’ya taşınmış görünür. Tanrı insanın eylemlerinde etkin değildir, kötülüğü de yaratmaz. Hatta bazı isimlere göre kötülüğe güç dahi yetiremez. Tanrı’nın malumatının ve makduratının da bir sınırı vardır. Mu‘tezile’deki bu sınırlı Tanrı tasavvuru, söz konusu ‘özgür irade’ olduğunda ilgili teoriyle yeniden ifade edilirse, adil ve hakim olan Tanrı’nın, ilmindeki bilinçli/akıl sahibi/sorumlu/özgür insan tasarımının gerektirmesiyle gönüllü olarak kendi özgürlüğünü sınırladığı söylenebilecektir. Bu söylem, varoluşsal amaçlılık anlamında insanın neden özgür olduğunun değil, Tanrı’nın vahyettiğine inanılan bir evrende nasıl özgür olabildiğinin muhtemel cevaplarından biridir. (shrink)

“1950’li yıllarda dönemin büyük felsefecileri arasında dinsel inancı savunan bir kişi bile yoktu. 1990’lı yıllarda Yale’den UCLA’ya, Oxford’dan Heidelberg’e kadar birçok yerde insanın manevi yanını savunan ve geliştiren yüzlerce kitap yazılacak, sel olup akacaktı. Aradaki 40 yıllık süre zarfındaysa sadece ve sadece Alvin Plantinga vardı.” Kelly James Clark Tanrı’nın veya tanrıların varlığı sorusu felsefenin ezeli sorularından biri olagelmişse de Nietzsche’nin Tanrı’nın ölümünü ilan ettiği günden bu yana onu doğrularcasına yaşanan acılar, savaşlar, kötülükler bu konudaki tartışmaların sesini uzun süre bastırdı. Ama (...) özellikle yüzyılın ikinci yarısından sonra palazlanan analitik felsefede meydana gelen “metafiziğe dönüş”, dine yakınlık duyan, en azından dinle ilgilenen filozofların tekrar Yahudi-Hıristiyan ve İslam geleneklerinde anlaşıldığı şekliyle Tanrı’nın varlığına duyulan inancın gerekçelerini yeniden değerlendirmelerine, konuya yeni bir bakış ve araçlarla bakmalarına vesile oldu. Alvin Plantinga’nın bu kitabı, yayımlandığı tarihten itibaren “analitik din felsefesi” alanının da en önemli ve sarsıcı eserlerinden biri hâline geldi ve Tanrı’nın ölmediğini ilan etti. Anselmus’tan Hume’a, Kant ve pozitivistlerden John Mackie gibi modern ateologlara kadar felsefe geleneğiyle hesaplaşan Plantinga, bu abidevi çalışmasında ontolojik, kozmolojik ve teleolojik tanrı kanıtlamalarının eski ve yeni biçimlerinin çıkmazlarını, meziyetlerini ve sunduğu imkânları değerlendiriyor. Tanrı’nın varlığına duyulan inanç ile diğer insanların varlığına ve zihinlerine duyulan inanç arasındaki şaşırtıcı ve sarsıcı bağlantıyı ortaya koyuyor. (shrink)

Több politikatudománnyal foglalkozó kötettel jelentkezett már Szabó Márton, aki eddigi kutatásait összegezve, egy alternatív szemléletű politikatudomány szemléletébe és kutatásába kívánja bevezetni olvasóit. Célja, hogy bizonyítsa: a politika reális valóságában meghatározó módon jelen van az egyének nyilvános és közös értelmezése és diskurzusa. Hogy a politika ezért nem tekinthető pusztán csak objektív rendszernek, hanem emberek által teremtett és értelmezett valóság. A szerző ezen szemlélet jegyében hét nagyobb egységben mutatja be a politika minden fontos területét, kezdve a politikai tények összetett természetével, folytatva a (...) politikai cselekvések és megismerési módok sajátosságaival. Külön vizsgálja az intézményi kereteket, a politika szereplőit, a politikai ügyeket. Kritikailag elemzi az empirikus politikatudományi kutatás meghatározó területeit, végül a politikatudomány sokféleségével foglalkozik. A vaskos kötetet forrás- és irodalomjegyzék zárja. (shrink)

Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to engaging with (...) others as co-members in the on-going political project of living together. I show how such an understanding of civil disobedience is superior to the Rawlsian strain of thought, which focuses on fidelity to law. Rawls was concerned with civil disobedience solely in the context of overriding political obligation. The project of characterizing a contestatory political practice that can be distinguished and used in a wider variety of contexts than Rawls is concerned with, including under illegitimate regimes, beyond the nation-state, or on behalf of anarchism, requires a different understanding of civil disobedience. (shrink)

This study asserts that W.V.O. Quine’s eliminative philosophical gaze into mereological composition affects inevitably his interpretations of composition theories of ontology. To investigate Quine’s property monism from the account of modal eliminativism, I applied to his solution for the paradoxes of de re modalities’ . Because of its vital role to figure out how dispositions are encountered by Quine, it was significantly noted that the realm of de re modalities doesn’t include contingent and impossible inferences about things. Therefore, for him, (...) all the intrinsic forces and elements of entities such as powers and causal or teleological dispositions for ontology demand to be seen necessarily as bound variables from a monist perspective. Although his denial of analyticity and the elimination of dispositional field of ontology, S. Mumford criticizes the monist perspective of Quine’s paradoxical approach to superveniences. Because superveniences create problems while determining type-type identities from a monist mereological perspective. It is observed that Quine faces with a reduction again in terms of his dispositional monism despite his critiques to repulse vagueness from the ontology in his well-known article Two Dogmas of Empiricism. -/- . (shrink)

In the ancient Greek world, the concept of 'miasma,' which becomes permanent and has the potential to grow over time due to evil acts such as murder committed in the city, is a concept frequently referred to in many classical tragedies. To the extent that miasma has a bad connotation due to its nature and is a situation that occurs due to evil actions, it can be considered together with the philosophical problem of evil. In this study, we aim to (...) examine the concept of miasma by focusing on the characters in La Jauría, one of the most prominent films of recent South American cinema, rather than a purely conceptual analysis of the concept. Filmed in the jungles of Colombia and directed by Colombian director Andrés Ramírez Pulido, the 2022 film La Jauría is a psychological drama that focuses on the lives of young people involved in crime. The tragic story of Eliu, the protagonist of the film, which takes place mainly in a prison specially designed to rehabilitate inmates, seems to us to be a very suitable focal point for examining the concepts of miasma, catharsis, and ecstasy, which are frequently referred to in ancient Greek tragedy. To do so, we will first address the various contexts in which miasma has been used historically, considering the flow of events in the movie La Jauría. Then, we will look at the relationship of the concept of miasma with the problem of evil. Finally, we will discuss the possibilities of the concept of purification, which is seen as a kind of antidote to miasma. (shrink)

The social group named after the various discourses of individuals who define themselves as the champions of the men's rights movement on social media is called the “Manosphere” in the literature. “Oneitis”, a concept in the jargon of the manosphere, basically refers to a disease state used to represent situations in which a man invests excessive attention in a woman who is not equally interested in him. For the Red Pill movement, the most influential group in the manosphere, oneitis is (...) criticized as a pattern of behavior that should be avoided by men. Red Pill philosophy is also often associated with alt-right ideologies due to its anti-feminist and pragmatic views. Red Pill thought can therefore often be seen as contrasting with Woke Culture, a counter-cultural movement that advocates the constant practice of vigilance against political discourses that oppress certain social groups through structural mechanisms of oppression such as racism, anti-blackness, and anti-feminism. In this paper, I argue that the concept of oneitis, when suspended from its anti-feminist and commodifying contexts, can in fact be read as a critique of a conception of love that is deeply rooted in traditional gender roles that are often criticized from perspectives such as feminism or Woke Culture. When the liberation from oneitis is considered independently of the manosphere framework, it can be read as a critique of coercive social practices in terms of romantic relationships. (shrink)

This is a new edition, revised and expanded, of a seminal work in the logic and philosophy of time, originally published in 1968. Arthur N. Prior was the founding father of temporal logic. His work has attracted increased attention in the decades since his death: its influence stretches beyond philosophy and logic to computer science and formal linguistics. Prior's fundamental ideas about the logic of time are presented here along with his investigations into the formal properties of time and tense. (...) Already in 1969 Prior had been planning a new edition of Papers on Time and Tense, to incorporate his more recent work. Because of his untimely death this plan was never followed through--till now. Seven important papers have been added to the original selection, as well as a comprehensive bibliography of his work and an illuminating interview with his widow, Mary Prior, about his life and work. In addition, the Polish logic which made the original book difficult for many readers has been replaced by standard logical notation. This new edition will secure the classic status of the book. (shrink)

Comprehensive work on history and philosophy of Nātha sect in India.

On Yoga; based on various texts on yoga philosophy.

Censurado durante la última década, sale finalmente a la luz Biografía de las ideas, de Isaiah Berlin. El libro pone de relieve el modo en que el sector liberal-conservador más poderoso, con sede en Oxford, ha construido la ficción en torno a la figura de Isaiah Berlin. Sir Isaiah Berlin es conocido como una lumbrera del pensamiento político del siglo XX, uno de los máximos exponentes intelectuales del liberalismo democrático, un pensador moralmente comprometido con la causa de la libertad y (...) la lucha contra el totalitarismo. El lector podrá comprobar que la imagen que se atribuye a Isaiah Berlin es una mitificación, una ficción forjada con el propósito de defender una serie de intereses académicos (y reforzar así la marca Oxford), políticos (en torno al sector liberal-conservador anglosajón) y nacionales (al objeto de cantar la leyenda de una Corona británica comprometida –así dicen– por la defensa de la democracia Occidental). Como Research Fellow en la Universidad de Oxford, el autor ha tenido oportunidad de examinar esta realidad y ver con sus propios ojos cómo los liberal-conservadores fabrican sus mitos. Las conclusiones de este estudio no dejarán indiferentes ni a académicos –principalmente, del área de Historia de las Ideas, y Teoría Política y Moral–, ni a escritores y políticos como el Premio Nobel Mario Vargas Llosa o la marquesa Cayetana Álvarez de Toledo, auto-denominados liberal-conservadores, porque derrumba un pilar de su religión. (shrink)

This article discusses the 2005 OUP biography of Michael Polanyi by William T. Scott and Martin X. Moleski S.J., Michael Polanyi, Scientist and Philosopher . The discussants are N. E. Wetherick, Brian G Gowenlock, and John Puddefoot; Martin X. Moleski, S. J. briefly responds, providing a previously unpulished letter from Polanyi to Reverend Dr. Knox, a Presbyterian mininster.

One of the central figures of philosophy of language- John Langshaw Austin, attributes principles of causation to the mere pragmatic language. Conversely, Kant tried to construct a “free human act” which is independent from any physical determination except its innate motivations via his well-known the phenomenal / noumenal distinction. That kind of Kantian metaphysical ground which addresses to the noumenal field, he obviously tries to establish this behavioral causation again by denying Austinian style pragmatic propositions or illocutionary acts. I claimed (...) that sort of duality between Austin and Kant, creates an epistemological problem with how propositions and actions relate. From a Kantian position, it (indetermination) is overlooked by Austin's propositional doctrine, without being grounded on any universal principle, but only with propositions that embraced by speech act theory. (shrink)

This article supports the thesis that the rejection of the analytic/Continental distinction is not possible with an analytic point of view, and grounds the possibility of authentic philosophy within the reasons for the existence of contemporary Continental philosophy. After the presentation of the problem, in the first part, the reasons why classical philosophy was experienced as a way of life in ancient Greece is explained and associated with the act of ‘parrhesia’. In the second part, the rise of the analytic/Continental (...) distinction and the dogmas of reductionism and scientism are shed light on with reference to the texts of some pioneering analytic philosophers. Afterwards, the problem of hegemony in the Anglophone world is pointed out and the position of Continental philosophy is reconsidered under the conceptualization major and minor philosophy. Finally, contemporary Continental philosophy is defined as ‘authentic philosophy’ due to the rhizomatic connections it establishes both in itself & at an interdisciplinary level. (shrink)

It is a matter of philosophical debate whether Jonathan Israel’s assessment of Spinoza’s notion of ‘state religion’ can be interpreted as an atheistic and Marxist reading of Spinoza. Contrary to the widely accepted view, Spinoza has a peculiar understanding of religion; and thus, his views cannot, simply, be equated with atheism. By relying on this fact, in this article, I am going to shed light on the issue and try to show to what extent Israel’s interpretation goes beyond what Spinoza (...) himself claims and whether or not Spinoza’s views can make him an atheist. Another concern of the text will be elucidating Marx’s critique of Bruno Bauer’s argument for the abolition of religion and laying bare if there is any continuity between Marx and Spinoza on the problem of religion. After Israel’s interpretation is restated, both Spinozistic view of religion, as he puts forward in the Theological-Political Treatise [Tractatus Theologico- Politicus, 1670] and Political Treatise [Tractatus Politicus, 1676] and Marx’s arguments on the same issue in “On the Jewish Question” [in Deutsch-Franzosische Jahrbucher, 1844] will be examined in detail. Depending on these investigations, it will be argued that what Israel defends in his text Radical Enlightenment [2001] does not make Spinoza an atheist; on the contrary, although Spinoza is not an advocate of the commonsensical view of religion, he defends his own understanding of religion—which causes him to be regarded, prejudicedly, as an atheist. Furthermore, it will be pointed out that Israel’s interpretation cannot be a Marxist interpretation either because Marx’s critique of religion is generally misunderstood and mistaken with that of Bruno Bauer. Neither Spinoza’s views on religion nor that of Marx are completely compatible with what Israel defends in Radical Enlightenment; nevertheless, this does not mean that Israel tries to make an atheist or Marxist out of Spinoza through his appropriation of the philosopher. (shrink)

In this article, Deleuze & Guattari (D+G)’s conception of democracy will be approached with regard to art’s envisagement of “becoming-democratic” as a mode of thinking through percepts and affects. For D+G, democracy is, by no means, a desirable political goal or the name of a type of governance appropriate for the world. On the contrary, as long as it is a representation mechanism, democracy has negative connotations since it promotes the dominance of majority. For this reason, the only way of (...) affirming democracy is to cleanse and subtract the governmental layers which fix it as a system of social measurement, and re-associate it with “multiplicity” & “becoming”. In this respect, democracy can only be affirmed if it is paired with the notions of becoming-democratic, becoming-revolutionary and becoming-minor. Nevertheless, it is not the case that mainstream political philosophy or professional politics are the only methods for formulating opinions on democracy. “Politics of art” would provide means of thinking upon becoming democratic since art—being a mode of thinking by itself—may place many issues about which one could talk only theoretically (or which would hardly become a part of daily life) on a living plane, even though that plane would solely exist in the world of the work of art. In brief, on the condition that it is not an apparatus of representation, art may turn into a medium of thinking upon becoming-democratic, in addition to all the other becomings that it is related to. (shrink)