I want to express my own position on the introduction of Christian ethics in the school course. The problem, which is being actively discussed in Ukrainian society - the problem of spirituality - has been particularly intensified today in connection with the initiatives of the President of the State on the early implementation of the Ethics of Faith in school education. This idea added additional headache to the Ministry of Education and Science of Ukraine, opened the hands of some church (...) figures in their ambitions and raised many questions for scholars who still cannot decide what it is - the ethics of faith. (shrink)

The global pandemic needs to mark a turning point for the peoples of Aotearoa New Zealand. How can we make sure that our culturally diverse nation charts an equitable and sustainable path through and beyond this new world? In a less affluent future, how can we ensure that all New Zealanders have fair access to opportunities? One challenge is to preserve the sense of common purpose so critical to protecting each other in the face of Covid-19. How can we centre (...) what we have learnt about resilience within Māori and wider Pacific communities in our reforms? How can public understanding of Covid-19 science create a platform for the future social valuing of expertise? How can we ensure that the impact of Covid-19 in New Zealand results in a more sustainable, and inclusive workforce–for instance by expanding our perceptions of the value of our workers through promoting digital inclusion? To meet these challenges, we must reimagine our existing traditions of thought, breathing new life into perennial concepts and debates. Our paper indicates some of the ways that Philosophy is central to this collective reimagining, highlighting solutions to be found across our rich philosophical traditions. (shrink)

t. 1. O kierunkach upływu czasu w dziele sztuki -- t. 2. O osobliwościach upływu czasu w dziele sztuki.

Obecna dominacja hedonizmu, a ściślej eudajmonistycznego ideału „udanego życia” jako samorealizacji opierającej się na potęgowaniu jednostkowego szczęścia stanowi symptom procesów modernizacyjnych, które dogłębnie zmieniły naszą społeczną i kulturową rzeczywistość. Poziom względnego dobrobytu osiągnięty w najbardziej rozwiniętych częściach świata sprzyja upowszechnianiu się wiary w nieomal bezgraniczną wolność jednostki, która coraz częściej i intensywniej poddaje krytycznej refleksji panujące dotąd systemy aksjologiczne. Świat wartości etycznych pluralizuje się, rozprasza i traci na naszych oczach swoje stabilne fundamenty. Pomimo licznych symptomów kryzysowych wciąż jednak utrzymuje się (...) powszechny stan względnego samozadowolenia, który syci się przekonaniem o „etycznej wyższości” kultury Zachodu. Wprawdzie przyznajemy, że świat liberalnej demokracji, w jakim żyjemy, stopniowo traci swój „moralny kręgosłup", ale nadal żywimy przekonanie, że nie ma dla niego żadnej lepszej realnej alternatywy. Opisywany przez prezentowanych w niniejszej monografii autorów proces estetyzacji życia codziennego, historii i polityki bynajmniej nie poprawia tej sytuacji, lecz wydaje się jedynie pogłębiać nasze etyczne rozchwianie. (shrink)

池上彰氏が各紙誌で紹介、大反響を呼んだ前作『「昔はよかった」と言うけれど戦前のマナー・モラルから考える』の待望の続編!

The concept of fore-structure is central to Heidegger’s idea of interpretation. Gadamer later incorporated this concept into his own theory of philosophical hermeneutics. But there are indeed certain signifcant differences between their accounts of the fore-structure, and these differences are o ften neglected by scholars. This essay will first present Heidegger’s concept of fore-structure, and then we will demonstrate the differences between Heidegger and Gadamer. At last, we will draw out some implications of Heidegger’s concept of fore-structure to textual Interpretation.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 112-118 [Access article in PDF] Hong Kong Art: Culture and Decolonization, by David Clarke. Durham, North Carolina: Duke University Press, 2002, 240 pp. Paper. The issue of identity is a "vicious" circle in relation to Hong Kong's return to China in 1997. The more one talks about it, the more it is to be talked about as if it is a phenomenon (...) at a very special moment. But isn't not talking about Hong Kong identity in a certain period of time also a "vicious" circle, in which the lack of noise invites further silence?David Clarke's Hong Kong Art is, in a sense, an initiation of Hong Kong art as a "vicious" circle. In this sense, a concrete affinity between a text and its subject matter is significantly established. This is one of the ideals, potentials, and powers of all books written for the sake of being read and having actual effect. In this respect, this "vicious" circle is not vicious in a negative sense. It is through such interactivities that a book establishes a positive link with its subject matter.Hong Kong Art investigates "a particular historical moment in which HongKong art came into its own" (p. 10) and dwells upon the "local-ness of recent Hong Kong art" (p. 8). Nevertheless, Clarke deliberately avoids introducing a chronological survey of "Hong Kong art history as a whole" (p. 10). His solid research draws on the colloquial meanings of Hong Kong art in connection with the dynamics among different languages (Cantonese, Mandarin, and English), local receptions of art as reflected in local media, as well as backgrounds of artists, artworks, and political and cultural developments, among others. All this is necessary for a book that examines theemergence of Hong Kong identity. This is the case especiallyas "[n]o adequate survey exists of Hong Kong art as a whole," albeit surveying Hong Kong art as a whole is not the book's objective. Clarke's meta-survey about surveys on Hong Kong art is given in an endnote, which I also quote here in a note for the reader's reference. "The present author's Art and Place: Essays on Art from a Hong KongPerspective (Hong Kong, 1996) attempts to give a picture of the Hong Kong art world in the period immediately prior to the one covered by this text, and includes [End Page 112] some discussion of art from earlier periods as well. Petra Hinterthür'sModern Art in Hong Kong (Hong Kong, 1985) attempts a brief survey, but is of course unable to throw light on more recent developments. A chronology of Hong Kong art development from 1922 to 1994 is given in Hong Kong Artists. Volume 1 (Hong Kong, 1995), pp. 21-32. A rather patchy and sometimes imprecise chronology of Hong Kong artistic events from 1967 to 1998 isgiven in Gao Minglu, ed., Inside Out: New Chinese Art (Berkeley, 1998), pp. 207-11. The latter chronology also covers political and other broader historical events of the period. A valuable resource (in Chinese) for research on the early period of Hong Kong art is provided by Edwin Lai and Jack Lee, 'A Chronology of Visual Arts Activities in Hong Kong, 1900-1930,' in Besides: A Journal of Art History and Criticism 1 (1997): 135-230" (p. 211).With regard to the book's "ideal" link with its subject matter, I will now discuss the book's actualization of what it sets out to examine. The inadequacy of surveys on Hong Kong art (whether or not as a whole) manifests the relative tranquility in acknowledging that Hong Kong art is distinct. In view of this, the book itself is an intervention that (further) actualizes what it talks about. This is the case particularly in light of its predecessors' "vicious" circle of "silence," let alone those simplifications reducing Hong Kong art to either a Westernized product or a Chinese branch.The "Introduction" of Hong Kong Art begins with a critique of Western art history practices such as Gardner's... (shrink)

Islamic thought, no matter what tradition it belonged to, went through a process in which almost all thinkers after the twelfth century were also commentators of Avicenna (d. 428/1037). When this phenomenon combined with Fakhr al-Dīn al-Rāzī's (d. 606/1210) ability to problematize, his critical readings revealed the aporias and turned them into problems which would occupy the thinker’s mind after him and waiting to be solved. The quiddityof knowledge has an important place among these, both in terms of being closely (...) related to many issues where ontology, epistemology and axiology intersect and being a problem area where the Islamic intellectual traditions’ conception of existence is directly reflected. As seen in the analyses of many thinkers, notably Râzî, the ontology, quiddity and category of knowledge in Avicennian philosophy contain elements that are conducive to encountering important challenges when the system as a whole is taken into consideration. Accordingly, scholars like Shams al-Dīn al-Isfahānî (ö. 749/1349), al-Taftāzānī (ö. 792/1390), al-Sayyid al-Sharīf al-Jurjānī (ö. 816/1413), Alî al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502), Sadr al-Dīn al-Dashtakī (ö. 903/1498) have taken the discussion to a further point both in terms of identifying the problem and revealing its implications and proposing solutions. This study aims to analyze the sixteenth-century thinker Kutb al-Dīn al-Ījī’s treatment of this problem who inherited the debates of past on the matter in question. He carries out his evaluations especially through the Alī al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502) and al-Dashtakī’s comments on the subject. He makes important contributions by analyzing these scholars’ solution offers con-cerning the problem of categorical status of knowledge and putting forward his own approach. He thinks that Alī al-Qūshjī’s distinction between realization (husūl) and subsistence (qiyām), al-Dashtakī’s theory of transformation and al-Dawwānī’s offer to not put the knowledge under the category of quality are problematic from various aspects. (shrink)

Influence of Thai philosophy on the way of thinking of Thai people.

On Vedanta philosophy; study based on Vedic literature.

A proposta principal dese livro é fazer uma tessitura entre ética, arte e imaginário, elementos primordiais que se entrelaçam na relação com a sagrado e com as experiências religiosas. A obra é fruto de algumas pesquisas decorrentes do grupo Imagem, Arte, Ética e Sociedade, coordenado pela Profa. Dra. Kátia Mendonça e pelo Prof. Dr. Jones Gomes, em parceria entre as Universidade do Estado do Pará, Federal do Pará e Metodista de São Paulo por meio do Programa de Cooperação Acadêmica - (...) PROCAD. (shrink)

Politychna sot︠s︡ializat︠s︡ii︠a︡: radi︠a︡nsʹka sim'i︠a︡ i radi︠a︡nsʹka shkola -- I︠A︡k navchalysi︠a︡ miz︠h︡narodnyky v stolyt︠s︡i URSR -- U "Sektori problem ideolohichnoï borotʹby": "Perebudova" v kraïni ta Instytut istoriï -- Vidnovlenni︠a︡ Mohyli︠a︡nky, hazeta "Denʹ" i staz︠h︡uvanni︠a︡ zakordonom -- 'Bahatoviktorna polityka": Pomarancheva revoli︠u︡t︠s︡ii︠a︡ i povernenni︠a︡ I︠A︡nukovycha -- I︠E︡vromaĭdan - Revoli︠u︡t︠s︡ii︠a︡ hidnosti -- Front i "hibrydna viĭna" v tylu -- Vyklyky transformat︠s︡iï ta "Zelena khvyli︠a︡": Shcho dali? -- Zamistʹ pisli︠a︡movy: optymizm vid Bohdana Horyni︠a︡.

This collection is about composing thought at the level of modernism and decomposing it at the postmodern level where many cocks might crow with African philosophy as a focal point. It has two parts: part one is titled 'The journey of reason in African philosophy', and part two is titled 'African philosophy and postmodern thinking'. There are seven chapters in both parts. Five of the essays are reprinted here as important selections while nine are completely new essays commissioned for this (...) book. As their titles suggest, in part one, African philosophy is unfolded in the manifestation of reason as embedded in modern thought while in part two, it draws the effect of reason as implicated in the postmodern orientation. The idea of the book is to open new vistas for the discipline of African philosophy. African philosophy is thus presented as a disagreement discourse. Without rivalry of thoughts, Africa will settle for far less. This gives postmodernism an important place, perhaps deservedly more important than history of philosophy allocates to it. It is that philosophical moment that says 'philosophers must cease speaking like gods in their hegemonic cultural shrines and begin to converse across borders with one another'. In this conversation, the goal for African philosophers must not be to find final answers but to sustain the conversation which alone can extend human reason to its furthermost reaches. (shrink)

Njik ka Amaka: Further Discussions on the Philosophy of Integrative Humanism (A Contribution to African and Intercultural Philosophies) presents philosophy from the view point of African thought system and logic. It presents African philosophy not as a reactionary to another brand of philosophy as is popularly the case among writers of African philosophy but as an unspoken, unstated rival of the positions of other philosophical traditions, with great emphasis on the importance of intercultural philosophizing. Somehow, the work manages to be (...) eclectic in welding orientations in the spirit of intercultural philosophy and it makes no pretense that it was written primarily for the contemporary lover of wisdom. The focal point which remains unwavering throughout was the further development of integrative humanism as a theory in African philosophy. The language style of this work was carefully knitted in simplistic and in some places bombastic forms. Simplistic to appeal to all class of readers and bombastic to demonstrate the emerging orientation that one way to hit back at the domineering colonial languages would be to speak them in deconstructive manner. The Englishness or the Frenchness of those colonial languages are in this book broken; traditional meanings of words are in some places altered to reflect the African senses; some other words are reshaped in various forms to reflect what the African has in mind and what he means; idioms are reinterpreted to reflect the unabashed and highest degree of indomitable Africanness; this is because a language that would bear forth African truths if it yet remains foreign can only emerge from the ruins of the one that bore Western truths. The benchmark of the theory of integrative humanism as a vanguard for intercultural philosophy is a passage from bivalent to trivalent mode of logical interpretation wherein the intermediate position is hoisted as the necessary missing link of reality. (shrink)

東アジア共通の知の基盤を創った99人。日本・中国・韓国の3か国から各33名、近世の代表的思想家を紹介。単なる技術の学ではなく、儒学を基調として、自己修養や自然への畏敬など「心」を重んじる実心実学思想は 、東アジア世界の独自かつ共通の知的達成であった。近代以降を席巻した西洋の知的体系が大きな見直しを迫られるいま、東アジア独自の知の源泉を再認識する。.

Contributed articles on the philosophy of feminism.

第1部は、奈良女子大学のCOE「古代日本形成の特質解明」の一環として開催されたシンポジウム「死の機能―前方後円墳とは何か」の記録。巨大な前方後円墳が、なぜ築造されたのか...。初期の国家は、なぜ死者の ためにあのような巨大な施設をつくったのか...。古墳時代を、日本国家形成の一段階として、正当に位置づける。第2部には、上記シンポにパネラーとして参加した佐藤弘夫氏の新著『死者のゆくえ』の書評2本を収め る。同書は、死と生のありようを古代から現代までを見通した問題作で、本テーマにかかわる重要な問題を提起している。.

「一神教とは何か」という問いが、つきつけられてある。その問いに対し本書は、一神教を外側からかつての「厳密な学」風に定義し再構成し叙述して答えようとするのではない。内側からその生きた現実を証し語ろうとす る。.

自然破壊、核の脅威など人類が直面している課題に対して、教育は有効な営みとなっているのだろうか。地球上に美しい水や空気を取り戻し、虫や獣とも共存できる生き方を実現するために、教育に何ができるのか。子ども と若者の未来に強い関心を抱く著者が、祖先からの子育ての知恵をも振り返りつつ現代における教育の意味と役割を問い直す。.

Actuality of the conducted research is practically oriented character. Without the use of information and communication technologies in the field of higher education, it is impossible to carry out qualitative training of specialists in engineering, the results of which are necessary for the implementation of a national strategy for modernizing the economy and forming a progressive state of European type. Formulation of the task - the specificity of the use of ICT in the system of higher education has not been (...) studied sufficiently. ICT form a complex environment, which includes a lot of information objects and the links between them. It can be argued that the structural and functional analysis of the use of ICT in higher education is the basis of the theoretical justification in the formation of technical professionalism of future engineers. ICTs form a complex system, which includes not only technical and software-hardware capabilities, but also psycho-pedagogical, organizational, methodological. Without taking into account all of these components, as well as the needs of the subjects of the educational process, the use of ICT tools may be accompanied by risks and negatively affect the quality of high education. An analysis of recent research and publications-is actively exploring the experience of using ICT in high school, it is possible to distinguish the work of foreign specialists D. Stevenson, G. Reinhold, E. Wenger, S. Papierta, I. Zakharova, E. Patarakina, A. Khutorskogo, E. Polat The founders of this scientific direction in our country were M. I. Zhaldak, Y. I.Mashbits. The recent significant increase in the number of studies, the subject of which was the use of information and communication technologies in the educational process. Tsitemi in Ukraine is dedicated to the study of such scholars as V. Yu. Bykov, Ya.V. Bulakhova, O.M. Bondarenko, V.F. Zabolotny, G.O. Kozlakova, O. Moiko, O. Naumenko, Yu.Burovitskaya, I. Stavyts'ka, O.P. Pinchuk, O.V. Shestopal and others. Selection of unexplored parts of the general problem. The use of information technologies in the educational process is the foundation of innovative development of the educational system. The rapid development of ICT provides not only significant pace of innovative progress, but also requires the definition of information resources that guarantee the quality of learning, the choice of techniques that are in line with the general strategy for the formation of professional competences. Therefore, the problem of choosing an approach to the process of learning with the use of ICTs remains one of the main tasks of education. Research methods. In theory and practice, the study of the application of information and communication technologies in high school uses empirical methods of collecting and analyzing information based on the results of the survey of 120 students. Presenting main material. The essence of professionalism of future specialists of the technical direction is revealed. The scientific point of view on the professionalism of the engineer is presented. The peculiarities of formation of the basis of technical professionalism of future engineers in the process of studying at a higher school are theoretically grounded. The quantitative and qualitative analysis of the results of empirical researches of this problem is presented. The practical significance of the research topic is that the innovative approaches to the training of specialists in engineering specialties are differentiated, which differentiate in the educational concepts of teaching in higher educational institutions of European countries. (shrink)

U radu autor prikazuje dva nedavno objavljena zbornika posvećena onome što se danas imenuje kao »zaokret ka prostoru«. Nakon što je opisao ključna pitanja koja zaokupljuju priloge sakupljene u zbornicima, autor koristi prigodu ukazati na problematično izostavljanje njemačke tradicije promišljanja prostora iz dominantnih teorijskih paradigmi koje izrastaju iz rečenog spacijalnog zaokreta. Na kraju prikaza autor nudi nekoliko zapažanja o razlozima elidiranja problematike prostornosti u domaćoj teorijskoj produkciji.In the article the author discusses two recently published collections of essays devoted to what (...) is today designated as the “spatial turn”. After addressing the key questions that preoccupy the contributions collected in these publications, the author uses the occasion to point to the problematic omission of the German tradition of thinking space from the dominant theoretical paradigms which have emerged from the above mentioned spatial turn. At the end of the article the author offers a number of observations relating to the reasons for the elision of the spatial problematic in Croatian theoretical production. (shrink)

ヒトと自然の交流の産物として生まれた田舎の景色には、どこか安堵する懐かしさがある。しかし、このような田舎、里山は今どれだけ残っているだろうか?21世紀にむかって、ヒトと自然環境、その産物としての文化遺 産のあり方が地球規模で問われている。本書は、21世紀にむかって文化遺産のあり方を問う。.