In lieu of an abstract, here is a brief excerpt of the content:EPILOGUE Robert J. Daly, SJ. Boston College April 2002 Iwill arrange my comments under four headings: (1) what we had hoped to accomplish; (2) what we actually did accomplish; (3) what we may have learned from this; (4) what this might now enable us to do in thefuture. This epilogueisbeingwritten in April, 2002,twenty-twomonths after the conference. To draw what good we can from this delay, writing at this distance (...) allows me to summarize and draw conclusions with, perhaps, a bit more balance. On the other hand, my listening again to the audio record in the course ofpreparing this publication has enabled me to relive something of the original experience. (1)As I indicated in the introduction, we had unrealistically hoped that, by the time ofthe conference, the five presenters, and perhaps also the twoprincipals inthe "Girard-Lonergan Conversation," wouldhavealready exchanged with each other not just first drafts, but even second drafts of their papers, and that the conference itself would then be invited to join a conversation that was already well under way. As it turned out, I couldn't muster the organizational skills and resources needed to achieve this. But reflecting after the fact, I can see that so carefully detailed a preparation might have been counterproductive. Carrying out our original plan might have been at the cost ofimposing more ofa Western analytic pattern on our discussion ofother traditions, and of!thus smothering from the outset some of the insight that did occur. We had also hoped that the opening "Girard-Lonergan Conversation" would provide an analytic resource for the rest of the meeting. But that did not happen to any great extent. (2)The proximate preparation for this conference began with a draft version ofmy paper being sent to the other major presenters. I opened with 194Robert J. Daly, SJ. a series of brief sketches of salient points in the often unhappy but also occasionally felicitous history ofChristianity on this theme ofviolence and institution. Then, after emphasizing the importance of distinguishing between the normative and the descriptive, I tried to make some sense, both rational and theological, of all this data, especially by reflecting on the influences and consequences ofthe belief in hell, on the one hand, and the hope of universal salvation, on the other. The next major religious theme was Judaism. Reuven Kimelman provided a detailed—and, for some, overwhelming—glimpse of the way the talmudic traditions deal with the theme of war and its restrictions. This highly text-oriented and interpretation-of-texts driven presentation seemed to many, at first, to be irrelevant to mimetic theory and to the need to be confronting actual violence. But, in the course of Sandor Goodhart's response, and in the course ofthe at times spirited discussion that followed, we began to understand that how one interprets texts and traditions, and how these are played off against each other, is indeed fundamental to the way Jews typically try to deal with the practical challenges of violence. Qamar-ul Huda's presentation on IsIamfocused stronglyonthe way the spiritual teachings of Islam—i.e., islam as a religion rather than Islam as a political or national institution—foster peace. The initial reaction was somewhat similarto the reaction to Kimelman's paper: disappointment that Huda was not talking more directly about contemporary Muslim extremist violence. But here, too, the discussion enabled us to catch a glimpse both of the inner spiritual resources of Islam, and of the limitations ofthe range of concerns that Westerners typically bring to the table. Francis Clooney, in his presentation ofHinduism, strongly emphasized the great variety in Hinduism, stressing that one cannot speak ofHinduism as such. Much of this variety comes from the several millennia of Hindu history, and from the complex relationships to Buddhism and Jainism which, themselves, are important parts of Hindu history, and also from the fact that only recently have Hindus, after centuries of Moslem or Colonial domination, once again returned to positions of political and military power. Finally, Christopher Ives's presentation on Buddhism, in a way similar to my presentation on Christianity, but more extensively or more consequently, pointed out the various ways in which Buddhism has been politically and... (shrink)

"In The Givenness of Desire, Randall S. Rosenberg examines the human desire for God through the lens of Lonergan's "concrete subjectivity." Rosenberg engages and integrates two major scholarly developments: the tension between Neo-Thomists and scholars of Henri de Lubac over our natural desire to see God and the theological appropriation of the mimetic theory of René Girard, with an emphasis on the saints as models of desire. With Lonergan as an integrating thread, the author engages a variety of thinkers, including (...) Hans Urs von Balthasar, Jean-Luc Marion, René Girard, James Alison, Lawrence Feingold, John Milbank, among others. The theme of concrete subjectivity helps to resist the tendency of equating too easily the natural desire for being with the natural desire for God without at the same time acknowledging the widespread distortion of desire found in the consumer culture that infects contemporary life. The Givenness of Desire investigates our paradoxical desire for God that is rooted in both the natural and supernatural."--. (shrink)

Digital technologies can be an asset to serving communities and societies through data analytics and management to achieve greater good. However, care must be exercised in that societies without digital access do not get overlooked or, worse, face abuses of privacy disclosure or exploitation. Regulations exist to prevent this happening, but ethical considerations are important in deciding in what is allowable and what is not. The further risk of artificial intelligence where computers start to make autonomous decisions and the vulnerabilities (...) we are exposed to is considered. Steps are proposed to develop an ethics-based digital strategy and how to mitigate cyber risk. (shrink)

The present study aims to determine the key antecedents that affect consumers' electric vehicle (EV) purchasing behavior. In this context, the study expanded the existing framework of TPB (attitude, subjective norms, perceived behavioral control) by incorporating four new variables (product attributes, cognitive status, monetary incentive policies, and nonmonetary incentive policies). At this point, the study is of great importance in terms of understanding consumers' perspectives on EV purchasing behavior and to help policymakers, businesses, and marketers support sustainable production and consumption (...) by creating effective strategies. In addition, this study conducted in Türkiye, which shares similar consumption behaviors with Middle Eastern, Asian, and European societies, provides valuable insights for a rapid transition to the adoption of EVs. In the study, data were collected from 390 respondents with the survey method and the collected data were analyzed using Smart PLS 4.0 and SPSS 26 statistical software. The findings showed that only attitude together with cognitive status, product attributes, and monetary incentives policy contribute to EV purchasing behavior. In light of these findings, it can be argued that there is a need to increase efforts to develop more positive consumer attitudes toward EVs, to enhance their cognitive status, and to promote product attributes to encourage the widespread adoption of EVs. At the same time, monetary incentives policies are an important element in the adoption of EVs and therefore policymakers need to make great efforts. (shrink)

Compilation of articles and lectures; chiefly on Hindu philosophy and Hindu rituals.

We develop an account of societal democratization that synthesizes cultural sociology and deliberative democracy. Cultural sociologists emphasize the symbolic inclusion of marginalized groups into the civil sphere. Deliberative democrats stress growth in the deliberative capacity of society. We argue that democratization entails the co-evolution of culture and reason. The basis of co-evolution is the performative construction of an inclusive demos, which requires a deliberative background but is also a source of the moral emotions that motivate deliberation. Since moral emotions can (...) also sweep people up and make them do reckless things, they must in turn be redeemable in inclusive deliberation. This synthesis sharpens a normative position for the evaluation of episodes of inclusion, extends current accounts of the place of emotion in cultural sociology and deliberative democracy, and provides a frame for comparative analyses of democratization. We illustrate with an examination of the exclusion and inclusion of Indigenous Australians. (shrink)

On the impact of Advaita Vedanta on the other schools of classical Indian philosophy.

The case of clinical trials for convalescent plasma during COVID-19 illustrates important lessons for realizing public sector approaches to biomedical research and development. These lessons, centering on mission, transparency, and spillover effects, can be translated to wider efforts to develop a “public option” for clinical trials.

This chapter aims to contribute to the endeavour of investigating nonhuman animals as experiencing subjects in their own right with their own species-specific histories. Our focus is on the examination of pain experience in animals. We argue that there is need for more research in which pain experience in animals is accounted for in species-specific terms. Making use of empirical studies in the fields of neurobiology, evolutionary-developmental biology, comparative psychology, and cognitive ethology, we try to offer a phenomenological analysis of (...) indications and expressions of pain experience in animals. We attempt to show how different animals are capable of indicating and expressing specific and unique experiences of pain in terms of their particular species, evolution, and places of living in human and natural contexts. (shrink)

This paper is a technical study of the systematic observations and computations made by Muḥyī al-Dīn al-Maghribī (d. 1283) at the Maragha observatory (north-western Iran, c. 1259–1320) in order to newly determine the parameters of the Ptolemaic lunar model, as explained in his Talkhīṣ al-majisṭī, “Compendium of the Almagest.” He used three lunar eclipses on March 7, 1262, April 7, 1270, and January 24, 1274, in order to measure the lunar epicycle radius and mean motions; an observation on April 20, (...) 1264, to determine the lunar eccentricity; an observation on August 29, 1264, to test the model; and another on March 15, 1262, for measuring the lunar parallax. In the second period of activity at the Maragha observatory, Shams al-Dīn Muḥammad al-Wābkanawī (c. 1254–1320) adopted all of al-Maghribī’s parameter values in his Zīj, but decreased his value for the mean longitude of the moon at epoch by 0;13,11∘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{\circ }$$\end{document}. By comparing the times of the new moons and lunar eclipses in the period of 1270–1320 as computed from the astronomical tables of the Maragha tradition with the true modern ones, it is argued that this correction was very probably the result of actual observations. (shrink)

Ibn al-Zarqālluh (al-Andalus, d. 1100) introduced a new inequality in the longitudinal motion of the Moon into Ptolemy’s lunar model with the amplitude of 24′, which periodically changes in terms of a sine function with the distance in longitude between the mean Moon and the solar apogee as the variable. It can be shown that the discovery had its roots in his examination of the discrepancies between the times of the lunar eclipses he obtained from the data of his eclipse (...) observations over a 37-year period in the latter part of the eleventh century and the predictions made on the basis of the lunar theories in the Mumta $$\textit{\d{h}}$$ an zīj (Baghdad, ca. 830) and al-Battānī’s zīj (Raqqa, d. 929), which were available to him at the time. What Ibn al-Zarqālluh found is, in fact, a special case of the annual equation of the Moon, which is applicable in the oppositions and, thus, in the lunar eclipses. The inequality was discovered independently by Tycho Brahe (d. 1601) and Johannes Kepler (d. 1630). As Ibn Yūnus (d. 1009) reports in his $$\textit{\d{H}}$$ ākimī zīj, Ibn al-Zarqālluh’s medieval Middle Eastern predecessors, the Persian astronomers Māhānī (d. ca. 880) and Nayrīzī (d. 922) as well as ‘Alī b. Amājūr (fl. ca. 920), were already acquainted with the problem of the eclipse timing errors, but it had remained unresolved until Ibn Yūnus provided a provisional, and incorrect, solution by reducing the size of the lunar epicycle. As we argue, the diverse ways to tackle the same problem stem from two different methodologies in astronomical reasoning in the traditions developed separately in the Eastern and Western regions of the medieval Islamic domain. (shrink)

This article explores the characteristics of research sites that scientists have called “natural experiments” to understand and develop usable distinctions for the social sciences between “Nature’s or Society’s experiments” and “natural experiments.” In this analysis, natural experiments emerge as the retro-fitting by social scientists of events that have happened in the social world into the traditional forms of field or randomized trial experiments. By contrast, “Society’s experiments” figure as events in the world that happen in circumstances that are already sufficiently (...) “controlled” to be open for direct analysis without reconstruction work. (shrink)

The globalization in business and tourism becomes crucial more and more for the economical sustainability of local communities. In the presence of an epidemic outbreak, there must be such a decision on the policy by the host community as whether to accept visitors or not, the number of acceptable visitors, or the condition for acceptable visitors. Making use of an SIRI type of mathematical model, we consider the influence of visitors on the spread of a reinfectious disease in a community, (...) especially assuming that a certain proportion of accepted visitors are immune. The reinfectivity of disease here means that the immunity gained by either vaccination or recovery is imperfect. With the mathematical results obtained by our analysis on the model for such an epidemic dynamics of resident and visitor populations, we find that the acceptance of visitors could have a significant influence on the disease’s endemicity in the community, either suppressive or supportive. (shrink)

Sociology has largely followed Durkheim’s lead in ignoring the question: why do people die by suicide? This negation prioritizes a positivist, structuralist approach and stymies sociology’s contribution by closing off a wide range of tools sociologists might employ. An interpretivist turn in suicide studies accompanied by the growing adoption of qualitative methodology has opened up an array of opportunities to produce insights lost in a Durkheimian approach, but has yet to confront their own weaknesses. This paper shows we need not (...) abandon either tradition, advocating for a third path that integrates the strengths of both approaches. (shrink)

This paper discusses Wittgenstein's take on the problem of other minds. In opposition to certain widespread views that I collect under the heading of the “No Problem Interpretation,” I argue that Wittgenstein does address some problem of other minds. However, Wittgenstein's problem is not the traditional epistemological problem of other minds; rather, it is more reminiscent of the issue of intersubjectivity as it emerges in the writings of phenomenologists such as Husserl, Merleau-Ponty, and Heidegger. This is one sense in which (...) Wittgenstein's perspective on other minds might be called “phenomenological.” Yet there is another sense as well, in that Wittgenstein's positive views on this issue resemble the views defended by phenomenologists. The key to a proper philosophical grasp of intersubjectivity, on both views, lies in rethinking the mind. If we conceive of minds as essentially embodied we can understand how intersubjectivity is possible. (shrink)

Emotional stimuli (e.g. words, images) are often remembered better than neutral stimuli. However, little is known about how memory is affected by an environmentally induced emotional state (without any overtly emotional occurrences) – the focus of this study. Participants were randomly assigned to discovery (n = 305) and replication (n = 306) subsamples and viewed a desktop virtual environment before rating their emotions and completing objective (i.e. item, temporal-order, duration) and subjective (e.g. vividness, sensory detail, coherence) memory measures. In both (...) samples, a Partial Least Squares Correlation analysis showed that an emotional state characterised by high negative emotion (i.e. threat, fear, anxiety) and arousal was reliably associated with better memory in both objective (i.e. item) and subjective (i.e. vividness and sensory detail) domains. No reliable associations were observed for any temporal memory measures (objective or subjective). Thus, an environmentally induced state of negative emotion corresponds with enhanced memory for indices of episodic memory pertaining to “what” happened, but not necessarily “when” it happened. (shrink)

In Alfonso de Cartagena's 'Memoriale virtutum' (1422) María Morrás and Jeremy Lawrance offer a new edition from the manuscripts of a compilation of Aristotle's Nicomachean Ethics addressed by the major Castilian intellectual of the day, bishop Alfonso de Cartagena, to the heir to the throne of Portugal, crown prince Duarte. The work was a speculum principis, an education for the future king in the virtues suitable to a statesman; Cartagena's choice of Aristotle was thus a significant index of the advent (...) of new Renaissance ideas. This edition shows how the "memorial" throws light on the ideological transformation of society those ideas would bring, setting new ethical guidelines for the ruling class at the crossroads between medieval feudalism and Renaissance absolutism. (shrink)

As portrayed in Mahābhārata including Bhagavadgītā.

"Berlin 1936 : du balcon de mes grands-parents, angle Kurfürstendamm et Wilmersdorferstrasse, j'assiste à la parade d'ouverture des jeux Olympiques. Debout dans une voiture découverte, un personnage en uniforme brun salue, le bras tendu, la foule enthousiaste qui l'acclame. Je demande à ma mère : "Qui est cet homme"? Elle me tire par le bras vers le fond de l'appartement et me dit seulement : "Viens, ce n'est pas pour toi". ".

ArgumentIn theAlmagest, Ptolemy finds that the apogee of Mercury moves progressively at a speed equal to his value for the rate of precession, namely one degree per century, in the tropical reference system of the ecliptic coordinates. He generalizes this to the other planets, so that the motions of the apogees of all five planets are assumed to be equal, while the solar apsidal line is taken to be fixed. In medieval Islamic astronomy, one change in this general proposition took (...) place because of the discovery of the motion of the solar apogee in the ninth century, which gave rise to lengthy discussions on the speed of its motion. Initially Bīrūnī and later Ibn al-Zarqālluh assigned a proper motion to it, although at different rates. Nevertheless, appealing to the Ptolemaic generalization and interpreting it as a methodological axiom, the dominant idea became to extend it in order to include the motion of the solar apogee as well. Another change occurred after correctly making a distinction between the motion of the apogees and the rate of precession. Some Western Islamic astronomers generalized Ibn al-Zarqālluh's proper motion of the solar apogee to the apogees of the planets. Analogously, Ibn al-Shāṭir maintained that the motion of the apogees is faster than precession. Nevertheless, the Ptolemaic generalization in the case of the equality of the motions of the apogees remained untouchable, despite the notable development of planetary astronomy, in both theoretical and observational aspects, in the late Islamic period. (shrink)

Contemporary philosophical discourse has deeply problematized the possibility of absolute existence. Hegel’s Foundation Free Metaphysics demonstrates that by reading Hegel’s Doctrine of the Concept in his Science of Logic as a form of Absolute Dialetheism, Hegel’s logic of the concept can account for the possibility of absolute existence. Through a close examination of Hegel’s concept of self-referential universality in his Science of Logic, Moss demonstrates how Hegel’s concept of singularity is designed to solve a host of metaphysical and epistemic paradoxes (...) central to this problematic. He illustrates how Hegel’s revolutionary account of universality, particularity, and singularity offers solutions to six problems that have plagued the history of Western philosophy: the problem of nihilism, the problem of instantiation, the problem of the missing difference, the problem of absolute empiricism, the problem of onto-theology, and the third man regress. Moss shows that Hegel’s affirmation and development of a revised ontological argument for God’s existence is designed to establish the necessity of absolute existence. By adopting a metaphysical reading of Richard Dien Winfield’s foundation free epistemology, Moss critically engages dominant readings and contemporary debates in Hegel scholarship. Hegel’s Foundation Free Metaphysics will appeal to scholars interested in Hegel, German Idealism, 19th- and 20th-century European philosophy, metaphysics, epistemology, and contemporary European thought. (shrink)

Learning and development are well established as concepts in educational psychology. Gert Biesta has used terms such as “learnification” and “developmentalism” to describe a tendency that, in his view, removes existential qualities from teaching and education. Although important in the right contexts, the concepts do not represent the core of what education should be about, he claims. Jostein Sæther notes that in many ways he shares Biesta's view on the most fundamental quality of education, i.e., helping young people exist as (...) independent subjects in confrontation with their own will, responsibility, and freedom. In this paper, he addresses the overarching question of whether it is possible and desirable to think educationally about psychology in educational theory, specifically through relating Biesta's critique to selected handbooks, reviews, and metaliterature. Sæther does not propose integrating educational psychology into Biesta's existential theory but rather hopes to open a dialogue on different points of view that challenge each other in fruitful ways. The process of discussing certain principles, problems, and examples should yield a certain kind of “unclean” educational psychology, one that is relevant to “subjectification.” There are problems related to eclecticism and the tension between essence and existence, yet, in this context, Sæther sees a dialogical project as the only way forward. (shrink)

The aim of the present study was to investigate the effect of the “Visual Awareness Education Programme” developed to support the visual literacy skills of preschool children. The study group comprised 40 children (20 children in the experimental group and 20 children in the control group) attending preschool in the 2014–2015 school year. The pre-test post-test experimental model was used in the study. The “Visual Literacy Inventory for Preschool Children” and the “Children’s Visual Literacy Rating Inventory for Parents” were used (...) to determine visual literacy level of children. Study results revealed significant differences in favour of the experimental group children in the sub-dimensions and the post-test scores of the “Visual Literacy Inventory for Preschool Children” and the post-test scores of the “Children’s Visual Literacy Rating Inventory for Parents”. (shrink)

Для юристов-практиков и разработчиков законов, студентов, аспирантов и преподавателей юридических вузов и факультетов.