Se explora la justificación que ofrece Hume del gobierno en dos momentos, y, a partir de ahí, los argumentos con los que pretende salvar la posibilidad de la resistencia civil sin afirmar tajantemente un derecho a la resistencia. Para ello pone en juego su distinción entre obligación natural —u obligación de interés—y obligación moral —-avalada por el sentimiento. Al hilo de esta distinción puede señalarse un criterio para distinguir normalidad y excepción, y, eventualmente, el tipo de situación que podría respaldar (...) acciones de resistencia civil. (shrink)

El presente trabajo investiga las tesis sobre el poder civil de Alonso de la Veracruz que buscan incorporar en la comunidad política española a los habitantes autócto-nos del Nuevo Mundo, tesis que suelen relacionarse con F. de Vitoria y el tomismo español, y que últimamente son consideradas parte del republicanismo novohis-pano elaborado desde la periferia americana. Se busca demostrar que su propósito era aplicar una teoría de derechos naturales, sin que ello implique participación política de los indios americanos. Se (...) analiza la postura del fraile frente a la diversi-dad cultural y la guerra contra los indios. (shrink)

La disolución del poder colonial en la América española creó una serie de interrogantes respecto al ordenamiento jurídico-político de los futuros estados soberanos. En este sentido, Simón Bolívar (1783–1830) insistió en la idea de que el control político de los territorios liberados por él debía estar al mando de un poder central conservador capaz de garantizar los derechos ciudadanos sin menoscabo de la estabilidad sociopolítica del orden republicano. Aunque algunos aspectos del ideario constitucional bolivariano resultaron inaceptables para sus contemporáneos, sus (...) medidas para asegurar el goce de los derechos civiles y políticos de los americanos se ajustaban a la realidad social de su tiempo. Con base en una amplia consulta bibliográfica, el presente artículo examina la concepción bolivariana del cuerpo político a la luz de las circunstancias sociohistóricas a las que el Libertador debió hacer frente. (shrink)

La República Democrática del Congo (RDC) es un país sometido a ciclos de guerras que conllevan asesinatos, violaciones a mujeres, reclutamiento de niños y niñas soldado, población deslazada, una generación perdida de niños y niñas de la calle, anulación de la educación más básica y cientos de casos que evidencian el constante incumplimiento de los derechos humanos.

Este libro sintetiza el pensamiento de un intelectual del siglo XX que ha tomado el pulso a su epoca. Su concepcion de Espana, la revision de los mitos en los que hemos sido educados, su raciovitalismo, su teoria del amor o sus meditaciones una valiosa aproximacion a un tiempo, el nuestro, que no es sino nuestro destino.

El Derecho y la Ética mantienen una relación estrecha, aunque no muchas veces se le brinda la atención que dicha vinculación merece. El análisis y la evaluación moral de las instituciones jurídicas y políticas conforman lo que se denomina "Jurisprudencia Normativa" o también "Ética Política". Una disciplina capaz de hacer avanzar el estudio de políticas públicas y herramientas jurídicas y sociales y, a la vez, juzgar su adecuación a criterios de corrección moral política. Este ha sido nuestro objetivo en la (...) compilación de los trabajos que componen este libro: ofrecer una investigación tanto de las instituciones como de las acciones de quienes participan en las prácticas que tienen lugar a partir de dichas instituciones. Los trabajos que se compilan aquí parten de un hecho difícilmente controvertible, esto es, que tanto los ciudadanos como los operadores jurídicos, en tanto participantes activos de una sociedad, pueden adoptar una actitud reflexiva frente a las instituciones jurídicas. De hecho, la concepción que se pretende impulsar a través de nuestras investigaciones afirma que existe un deber de desarrollar esta actitud. Al menos es un deber que corresponde a aquellos que están de una u otra manera vinculados con las profesiones jurídicas. Esta actitud de reflexión crítica se presenta en dos tipos de juicios de moralidad política: uno relacionado con las instituciones y otro con las acciones que se llevan a cabo dentro de aquéllas. (shrink)

This paper proposes a new synthetic account of the presence of Cicero as both character and source in Lucan's Bellum Ciuile. Lucan's treatment is derived primarily from Virgil's technique for creating intertextually complex characters, but further builds on Sallust's displacement of Cicero in his narrative of the Catilinarian conspiracy and on the declamatory practice of reducing the orator to a few prominent and recognizable traits. Cicero the character, as he briefly appears at the opening of the seventh book, is not (...) simply an ahistorical caricature: he is constructed through a careful series of allusions designed to indict his use of violence in the suppression of Catiline. Other prominent aspects of Cicero in the tradition are displaced and transferred to other characters more important to Lucan's design, Cato and Pompey. Lucan's depiction of Pompey, especially his death and decapitation, draws on the language and affect of the tradition associated with Cicero, using Cicero's own words and the obituary of Cicero in the lost historical epic of Cornelius Severus. Finally, the language of Cicero's peace-making efforts in his correspondence, suppressed in Lucan's depiction of him as a warmonger, forms an important part of the narrator's own emotional evocations of the impending catastrophe of civil war. The combination of models Lucan uses is more broadly reflective of his technique in composing a historical epic. (shrink)

Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is not the work of a historian, at least not in any sense that we, twenty-first century readers, would recognize as such. Many of Spinoza’s claims in these chapters are highly speculative, and seem to be poorly backed by historical evidence. Other claims are broad-brush, ahistorical generalizations: for example, in a marginal note, Spinoza refers (...) to his Jewish contemporaries as if they were identical with the ancient Hebrews. Projections from Spinoza’s own experience of his Jewish and Dutch contemporaries are quite common, and the Erastian lesson that Spinoza attempts to draw from his “history” of the ancient Hebrew state is all too conspicuous. Even Spinoza’s philosophical arguments in these two chapters are not uniformly convincing, as I will attempt to show. Yet in spite of all these faults, the two chapters are a masterpiece of their own kind: a case study of the psychological foundations of politics and religion. The work that comes closest in my mind is Freud’s 1939 Der Mann Moses und die monotheistische Religion. The two works are similar not only in terms of their chronological subject matter – the Hebrews of Moses’s time – but also in their attempt to reconstruct the communal psyche of the Hebrews in order to demonstrate their respective social theories about the foundation of civilization. Needless to say, there are numerous differences between the two works, not the least of which are their distinct aims and the very different political contexts in which they were produced. We will return to this comparison with Freud’s Moses and Monotheism toward the end of the essay, but let me first stage the background for our discussion. Chapter 16 of the TTP begins a new section of the book which primarily deals with the relation between religion and the state. In this chapter Spinoza presents an outline of his political theory and his understanding of key notions such as right, power, the state of nature, the social contract, sovereignty, democracy, and justice. The title of chapter 17 announces its aim and focus: “showing that no one can transfer everything to the Supreme Power, and that this is not necessary; on the Hebrew Republic, as it was during the life of Moses, and after his death, before they elected Kings, and on its excellence; and finally, on the causes why the divine Republic [Respublica divina] could perish, and could hardly survive without rebellions” (III/201). The far less ambitious title of eighteenth chapter states that in it “certain Political doctrines are inferred from the Republic and history of the Hebrews” (III/221). Essentially, the two chapters present a surprising, ironic, and penetrating reading of the story of the divine Hebrew Republic, a reading which highlights both how much and how little was achieved by the use of the fantastic political device of attributing divine sanctification to the state and its sovereign. (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 (as most of these works have been housed in our most important libraries around the world), 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 (individual or corporate) 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)

"The Spanish original, 'La rebelión de las masas,' was published by 1930; this translation, authorized by Sr. Ortega y Gasset, remains anonymous at the translator's request." Contents: 1. The Coming of the Masses 2. The Rise of the Historical Level 3. The Height of the Times 4. The Increase of Life 5. A Statistical Fact 6. The Dissection of the Mass-Man Begins 7. Noble Life and Common Life, or Effort and Inertia 8. Why the Masses Intervene in Everything, and Why (...) Their Intervention is Solely by Violence 9. The Primitive and the Technical 10. Primitivism and History 11. The Self-Satisfied Age 12. The Barbarism of “Specialisation” 13. The Greatest Danger, the State 14. Who Rules the World 15. We Arrive at the Real Question. (shrink)

. This paper aims to approach the subject of civil disobedience from the triple perspective of the ethical, the legal, and the political. The novelty of our focus resides in the priority given to the legal aspect of civil disobedience, especially to the possible legal justification of civil disobedience, a perspective that is generally overlooked in analysing the phenomenon. This is where the Achilles heel is to be found, though it may provide unexploited insights into the issue from which significant (...) conclusions can be drawn. (shrink)

El libro contiene doce lecciones dadas por el autor en la Universidad Central de Madrid en 1933. Ortega desarrolla el planteamiento de los problemas generales de la historia y de la "historiología". Analiza los acontecimientos que causaron el inicio y evolución del pensamiento moderno. La vida de Galileo, en su opinión, marca el inicio del imperio de la razón pura, que comienza con la "rebelión de las ciencias" frente al dominio precedente de la teología. Se hace un estudio del cristianismo (...) como forma de vida, su aparición, justificación histórica y desarrollo, hasta convertirse en el elemento central de la cultura occidental. El autor analiza el cristianismo al margen de la fe y de cualquier dimensión sobrenatural, lo que le lleva a tratar la religión como una más entre las teorías filosóficas existentes. Ortega considera equivocadamente que la base del cristianismo es el reconocimiento de la nulidad del hombre y de la naturaleza. La verdadera línea de desarrollo de la filosofía cristiana --marcada, según él, por Duns Scoto, Eckhart y Nicolás Cusano--, desemboca necesariamente en una completa ruptura entre la fe y la razón. La doctrina de Santo Tomás habría supuesto, en cambio, una deformación del cristianismo, un intento de "racionalizar la fe" mediante la introducción del aristotelismo en el estudio de la teología. (shrink)

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

El presente artículo busca proponer un acercamiento a la influencia del pensamiento de Thomas Hobbes y su obra en el pensamiento económico. En especial en las escuelas marxista, neoclásica y keynesiana. El influjo de su pensamiento puede evidenciarse en el abordaje metodológico, antropológico e institucional. Se ofrece una Mirada sobre la sociedad civil (comercial), el Mercado y el Estado al mismo tiempo. Hobbes ha sido la inspiración de un concepto de Estado monolítico en lo político, en este sentido, la mirada (...) de la economía bajo el concepto de un gran planificador centralizado, tiene importantes antecedentes en este autor. El ejercicio del control social del individuo como propuesta institucional, en varias escuelas de la economía comparten con Hobbes, varios antecedentes que merecen ser analizados. (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 (as most of these works have been housed in our most important libraries around the world), 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 (individual or corporate) 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)

Originating in a 1983 Mexican Government Program, the term ‘food sovereignty’ was coined in 1996 by La Via Campesina—a global peasant network—to address concerns within the civil society for food security. Rather than to accept the neoliberal framework of mainstream food security definition and governance, the food sovereignty movement seeks to view food security as the right of peoples to define their own food and agriculture systems with limited corporation intervention. As a result, food production should be geared toward the (...) domestic and local markets and not toward international trade that only benefits corporations. This food sovereignty movement was inducted into China in 2013 just as China’s agricultural systems were shifting toward a more corporate-centric structure that increasingly exploits the small-scale farmers. A question was hence raised: How have the global civil society networks influenced the Chinese civil society and promoted China’s local food sovereignty movement? Through the world society theory, the author has identified social forums, such as international conferences and social media channels, as an expedient means for interactions. However, as the Chinese government continues to develop a corporate-centric food security governance system and tighten its civil society space, the impacts of China’s food sovereignty movement remain unclear. (shrink)

Taking Hobbesian logic as my starting point, I argue that Hobbesian diffidence, one of the causes of quarrel in the state of nature, does not disappear once the citizens enter civil society. Rather, diffidence is merely contained by the sovereign. Following Alice Ristroph, I argue that diffidence comes to shape what citizens demand of the state/sovereign in the criminal law. However, I show that Ristroph does not fully appreciate that the concept of diffidence is a racialized one, and as such, (...) race underlies how the citizens understand their own diffidence, what citizens demand of the sovereign, and how they demand it. Further, because diffidence itself is racialized, criminal law need not make explicit appeals to race. Once racialized diffidence becomes embedded in the criminal law, it remains there regardless of any conscious racial animus. I show that racial profiling is a prime example of how this racialized diffidence manifests. Thus, I present Hobbesian diffidence as a framework from which to understand racial oppression. This paper is primarily an application of Hobbes to contemporary issues rather than an exegesis and analysis of Hobbes’s views. (shrink)

Although the teaching of medical ethics and law in medical education is an old story that has been told many times in medical literature, recent studies show that medical students and physicians lack confidence when faced with ethical dilemmas and medico-legal issues. The adverse events rates and medical lawsuits are on the rise whereas many medical errors are mostly due to negligence or malpractices which are preventable. While it is true that many medical schools teach their students medical law and (...) ethics, there are wide variations in what is being taught because there is no universally agreed syllabus. Yet the knowledge of medical law and ethics is closely relevant to the medical profession and that failure in abiding the law may result in serious civil or even criminal consequences. While this paper does not propose to lay detailed analysis of the relevant areas of law or ethics, it proposes to cover some legal areas so as to highlight and bring to attention the need for a medical law and ethics course. This article also considers the problems faced and recommendation as to future directions to be taken with respect to teaching medical law and ethics. It concludes with a suggested course outline for the teaching of medical law and ethics. (shrink)

The article discusses human dignity in the aspect of modern challenges of technological civilization, which has entered a new stage of its development. Human dignity as a category of ethics remains underestimated, since in the first row of ethical values humanitarians, as a rule, put the categories of freedom and justice. Today, “dignity” acquires a special and higher status, the concept of human dignity is being rethought, going beyond the ethical category itself as a virtue. In the global world, human (...) dignity is a response to such contemporary challenges as the formation of a communicative world community with a focus on digital civilization, the anthropological problem of the future of humanity, the ecological situation on a global scale, the reorientation of the ethical and legal relations of a globalizing world. Human dignity is a problem of national-ethnic and national-state relations in the transition to transnational regulatory interactions. In the interpretation of the nation, the authors do not share the well-known two approaches to understanding the nation, on the one hand ethnocultural, and on the other - national-civil. Both approaches lead, whenever possible or necessary, to the transnational posing of the question, when human dignity becomes a priority regardless of nationality. In this connection, the utopian idea of the possibility of a global ethos is touched upon. The authors focus on the anthropoxy-axiological approach to the understanding of human dignity, where the cosmological principle of human existence is determined by his creative power. The urgency of the problem of human dignity is due to the fact that, as it were, in the modern life world a person did not put the economy above morality, the basis of human dignity in its being is a value moral consciousness, in the depth of which basic human values of transnational nature “work”, contradicting values consumer society driven by practical interests. Human dignity in this regard should be interpreted as an absolute value and at the same time one should take into account the multidimensionality of the problem of dignity in the context of modern globalization processes. Based on the ontological understanding of globalization as megatrends in the self-movement of the natural historical process, the authors substantiate the anthropological value of human dignity, which has universal, transcultural significance. The use of an anthropoxy-axiological approach and interdisciplinary methods reveals the universal value of virtue, based on the anthropo-social moral nature and the creative value of man. The creative transformational activity itself will not be worthy in quality without moral responsibility. The modern concept of human dignity is addressed to the ethics of responsibility, which means responsibility, which highlights the moral and axiological attitude to life, the adoption of responsible decisions in modern conditions of sociocultural interactions. In the context of globalization, the philosophy of human dignity becomes the dominant of all conscious-volitional activities, the core of the moral rethinking of the transnational and national ratio in the light of tolerance, the ability to non-violence. At the same time, the authors indicate in the formulation of the main issue of the philosophy of human dignity the possibility of going beyond the ethical category of human dignity, since the unchanging core of the universal human values of goodness-beauty-truth does not lose its meaning in the global, changing world. (shrink)

Philosophical interpretation of the dilemma of modern man within the context of history.

Offers practical advice on how to make your way in a chaotic world, and how to make it well. The 300 aphorisms contained here remain remarkably relevant today, addressing us today as practical guides for civility in an often uncivil world, and may serve as invitations to participate in making an uncivil world as civil as possible.

_ Purpose. _ The article highlights, on the one hand, the impact of the potential of a developed reflective identity on the processes of civilizational transformations, and on the other hand, the role of the transformational processes of a civilizational scale in the formation of a new type of reflective identity. Acute crisis processes in social development, which humanity has faced so far, in particular after 24.02.2022, indicate the beginning of a radical civilizational transformation. Therefore, in the article, it is (...) necessary to find out with the help of which mental, organizational and personal resources humanity can move to a more developed level of civilization without much loss. It is also necessary to show the importance of the philosophical understanding of reality in the formation of reflective identity because reflection has been the basic method of philosophy since its appearance. _Theoretical basis._ There is an understanding of the inextricable connection between the level of development of civilization and the level of reflective development of the individual fixed in a certain type of identity: a more historically developed stage of civilization corresponds to a more complex type of identity with multi-level reflection. At the same time, achieving a higher level of civilizational development is possible only under the condition of constructing a more complex and multi-level reflexive identity. _Originality._ It consists in establishing that the mental-cognitive mechanisms of reflection during the development of civilization passed through the stages of 1) reflexive forms of "the Axial Age", fixed in the corresponding forms of moral, logical, theological, political, etc. culture since the era of Ancient society; 2) reflexive forms of the Modern era with an emphasis on the inner world of man, the emergence of the reflective division into subject and object of knowledge as an essential feature of epistemology, as well as the formation of a modern type of identity; 3) the dual reflection of the post-industrial society and the Second Modern era, the mechanisms of which contribute to the formation of an active and self-sufficient network society and network crowdfunding economy. In this regard, at various stages of the development of civilization, in accordance with certain reflexive mechanisms, the corresponding types of identity are formed: 1) the basic identity of a person determined by his primary socialization; 2) reflective identity which is associated with the acquired cultural potential of a person and the opportunity to consciously choose special features of one’s own identity, and 3) identity which is associated with the existence in a given social culture of a mechanism of double reflection, which allows not only to make a valuable choice of the trajectory of development own identity but also to construct it. _Conclusions._ The aggravation of the identity problem in the modern world is the result of a civilizational crisis associated with the transformation of modern civilization, the technological basis of which is the introduction of renewable energy and artificial intelligence, as well as the development of network relationships in society. The hierarchical structure of modern identity is conditioned by the gradual historical and civilizational layering of the process of evolution of the reflexive component of identity. In each specific modern society, progressive civilizational transformations take place when an innovative type of identity coexisting with basic and modern types is activated and takes a leadership position. The growing role of network relations in society overcomes the identity crisis due to the reduction of social opposition and the harmonization of different aspects of the identity itself. Perceptible climatic changes and the destruction of the established security system in the world after 24.02.2022 made it obvious to the global thinking public that the world community is at the bifurcation point of a radical civilizational transformation. (shrink)

Research investigating the consumer's ethical beliefs, ideologies and orientation has been limited. Additionally, despite the repeated call in the literature for cross cultural research, virtually no studies have examined the ethical beliefs and ideologies of consumers from cultures other than those in North America. This study partially fills this gap in the literature by investigating the ethical beliefs, preferred ethical ideology, and degree of Machiavellianism of consumers from Egypt and Lebanon. The results indicate that consumers in Lebanon, which has been (...) torn by civil unrest and terrorism, tend to be more Machiavellian, less idealistic, and more relativistic than their Egyptian counterparts. Additionally, the Lebanese consumers tend to be more accepting of questionable consumer practices. (shrink)

Realities of the formed information society made actual for inclusive education a problem of formation of professionals of the new directions capable to apply information technologies to improvement of interaction between participants of process of distance learning. Until recent time the institute of distance learning had no analogs in our educational system. It has to become one of the most important elements of the organization of remote education. Inclusive education becomes the new strategic direction of modern education in Russia, its (...) program of development to 2020 is designated by the Federal law ‘About the education in the Russian Federation‘ which has come into force on September 1, 2013. Ideas of inclusive training were born from a pressing need of society to help children to be integrated with features of development into society. Without it a creation of a new civilized society, the education system that meets the requirements of the humanistic principles is not possible. In this connection, creation of a substantial and technological basis of the organization of inclusive education of children in the mode of distance learning is an extremely important for today social, moral and pedagogical problem. In its center are the development of the subject, granting equal opportunities to each pupil to build the individual educational trajectory, culturological cultivation of the person capable to take an independent position in relation to external conditions. Distance learning serves as strong and active technology of socialization of such children. However, in the theory and a technique of training, the problem of distance learning of children with disabilities is insufficiently solved that is caused by unavailability of most of teachers to apply these technologies. There is a contradiction between objective practical need of distance learning for children with disabilities and insufficient readiness of a theoretical and technological basis. This is a main problem discussed in the study. In theoretical plan, it is a problem of development of the practical-focused theoretical and technological basis of distance learning of children with disabilities. On the practical level, it is a problem of formation of the subject information and education environment, designing of the contents, definition of methods, pedagogical technologies, the conditions of formation promoting achievement of the planned educational results and development of cognitive independent activity without prejudice to health of children on the basis of the accounting of their individual abilities. Technological effectiveness of the purposes is provided with prediction of educational results, their expression through requirements to actions of pupils. Recent time, children only start studying and mastering remote technologies therefore, first of all, they have to seize rational ways of educational activity and learn to work with information, i.e. priority value has to be allocated for formation of informative and logical and informative and information universal educational actions. (shrink)

This paper is about how best to understand the notion of ‘public wrongs’ in the longstanding idea that crimes are public wrongs. By contrasting criminal law with the civil laws of torts and contracts, it argues that ‘public wrongs’ should not be understood merely as wrongs that properly concern the public, but more specifically as those which the state, as the public, ought to punish. It then briefly considers the implications that this has on criminalization.

Leo Strauss famously asserted that the fundamental, defining debate within Western civilization is that between Jerusalem and Athens, piety and philosophy, the Bible and Plato. And yet, surprisingly, Strauss never published any of his thoughts on Plato’s dialogue on piety, the Euthyphro. This volume presents, for the first time, Strauss’s 1948 notebook on the dialogue, written in preparation for a class at the New School for Social Research. Featuring close analysis and line-by-line commentary, the notebook opens a window onto a (...) philosophic mind in action, as Strauss asks questions of the classic text, jots down observations and formulations, and analyzes very specific terms and arguments but also steps back, reviews the overall movement of the dialogue, and reconsiders previous conclusions. Beyond the notebook, the volume also brings together all the known materials that lay out Strauss’s thoughts on the Euthyphro. This includes newly transcribed and edited public lectures, illuminating appendixes, critical essays by volume editors Hannes Kerber and Svetozar Y. Minkov and scholar Wayne Ambler, an account of Strauss’s public lecture, and a new English translation of Plato’s Euthyphro by Seth Benardete, a classicist and one of Strauss’s students. Engaging and inspiring, Leo Strauss on Plato’s “Euthyphro” is a vital resource for scholars and students of political theory, readers interested in the intersection of philosophy and religion, and a must-have for anyone who studies Strauss. (shrink)

Past research has examined the ethical judgments of consumers in the U.S., but few studies have investigated such attitudes in foreign-market settings. The current study compares ethical attitudes of consumers in two countries (Ireland and Lebanon) which share a cultural similarity of ongoing war and terrorism. The findings reveal that both cultures exhibit low sensitivity to ethical issues. Furthermore, the findings show that the Irish consumers are less sensitive to consumer ethical practices, less idealistic, more relativistic, and more Machiavellian than (...) Lebanese consumers. The authors recommend that other researchers need to further investigate this perplexing issue because ethics is a research topic which often discourages survey respondents to be candid. (shrink)

Spinoza's Political Treatise constitutes the very last stage in the development of his thought, as he left the manuscript incomplete at the time of his death in 1677. On several crucial issues - for example, the new conception of the 'free multitude' - the work goes well beyond his Theological Political Treatise, and arguably presents ideas that were not fully developed even in his Ethics. This volume of newly commissioned essays on the Political Treatise is the first collection in English (...) to be dedicated specifically to the work, ranging over topics including political explanation, national religion, the civil state, vengeance, aristocratic government, and political luck. It will be a major resource for scholars who are interested in this important but still neglected work, and in Spinoza's political philosophy more generally. (shrink)

The article analyzes the features of three main models of the welfare state: German, Northern European, and Anglo-Saxon. The author turns to the analysis of these models, first, because the problem of the welfare state in the world is again coming to the fore, and secondly, because social development in the most developed countries, in the author’s opinion, in the future will be largely determined by the values and behavioral models that are embedded in the three main versions of the (...) social state in Europe. From the author’s point of view, the key features of the European social model, which combines these three versions, are respect for rights and human dignity, the ideas of equality and solidarity, the ideas of social and political compromise, and the choice of an evolutionary path of development. According to the author, these features are the main difference between the European model and what characterizes the political culture of Russia with its maximalism and tendency to extremes. The author believes that the social experience of Europe is something that needs to be addressed today in Russian conditions and that can be extremely valuable for us. At the same time, as shown in the article, the welfare state in Europe has important country features. The German model is characterized by an emphasis on maintaining the socio-economic status of the individual – this is a conservative model. The Northern European model is based on the principles of universal equality and universalism – it is a social-democratic model. And the Anglo-Saxon model, based on the low role of the state, on the great importance of civil society, is a liberal model. Nevertheless, despite significant differences, as shown in the article, all these models are characterized by the desire to implement compromise principles, to find a “Golden mean,” which makes them highly effective. (shrink)

The recent wave of same-sex marriage legalization marks the most significant human rights progress in decades. Nevertheless, the valuation effects on corporate America are unclear. While the arguments supporting marriage equality are largely in the domain of law and sociology, many prominent business leaders are actively engaged in campaigns advocating marriage equality. This suggests that the LGBT civil rights movement of our generation might have valuation implications for corporate America beyond human rights equality. This paper investigates the market perception of (...) state-level same-sex marriage legalization by examining the short-window market reactions to firms headquartered in a state. We find positive market reactions to firms headquartered in states that legally recognize marriage equality. Further, we find that the market views companies more favorably in: first-mover states before the Supreme Court ruling of United States v. Windsor, and states that have stronger anti-discrimination laws for the LGBT community. Our findings complement prior research that focuses on the economic consequences of firm-level LGBT human rights policies by examining the state/nation-level legal impact, adding a new dimension to ethical practices that can have economic consequences. (shrink)

This article demonstrates the possibilities and problems of the formation of a new type of human‐technique‐nature relationship ‐ the organic technique ‐ in modern civilization. It is a relationship in which neither human nor nature must adapt to the needs of technology; rather, the technique is embedded in nature and becomes 'human-sized'. We can find a model for building this new type of relationship in the construction of buildings from bamboo. The uniqueness of bamboo as a building material manifests in (...) two ways. The first relates to resources: bamboo is a very fast-growing plant, so cutting it's stem does not destroy the plant itself and in three to four years there is a new 'harvest'. This means bamboo has an extremely low cost, which is critical for developing countries with rapidly growing populations. Second, bamboo has a number of architectural advantages. Due to the flexibility and elasticity of this product, bamboo buildings are earthquake resistant. Such structures do not violate the natural landscape, but instead work with it; they are characterized by low cost and ease of construction, in a variety of forms. This has led to the widespread use of bamboo by leading architects and innovators from different countries. This article shows that the application of bamboo in architecture ‐ as opposed to artificial materials such as concrete, which exploit and destroy nature and impose their forms on cultures ‐ helps this building technique to integrate into the life of ecosystems and society, and thus to become a model of harmonizing human‐technique‐nature relations. (shrink)

Este artículo busca presentar una discusión sobre el concepto de progreso moral kantiano. Primero, evaluaremos el sentido general que posee éste, buscando con esto situarlo dentro del contexto de la filosofía de la historia. Seguido, examinaremos cómo ha sido abordado dentro de algunos opúsculos de filosofía de la historia de Kant; allí veremos que tal concepto comúnmente decanta en la idea de avance, gracias al mejoramiento de las disposiciones naturales o al perfeccionamiento de la moralidad. Si bien, lo anterior (...) resulta de suma importancia, consideramos que el debate podría potencializarse dejando de lado cuál disposición es la que finalmente se torna perfectible, esto considerando que avanzar y ubicar fines morales supone además un juicio reflexionante, concepto desarrollado en la Crítica del discernimiento, el cual desde el presente nos permite interpelar y plantearnos un futuro. (shrink)

Born in Granada, April 30, 1901, Antonio De Luna was educated in the universities of Granada and of Madrid, continued his studies at Freiburg in Bresgovia, Paris, and Oxford and received the doctorate in law from Bologna. At the age of 27 he was appointed to the chair of natural law at the University of La Laguna in the Canary Isles, and from there went on to Salamanca and Granada. In 1932 he obtained the chair of international public law of (...) the Faculty of Law of the University of Madrid. At this time he began a period of intense professional activity: He was Secretary of the Federation of Spanish Associations of International Studies (1932–1936), founder and director of the Institute of International and Economic Studies (1932–1936), and Secretary of the Juridical Assessory Commission of the Spanish Republic (1931–1934). After the interruption of the Civil War, Luna, with a sense of continuity, resumed his essential tasks. (shrink)

The article discusses the attitude of Georg Lukács and his adherents who formed a circle “Techeniye” toward the phenomenon of Stalinism. Despite the political nature of the topic, the authors are aspired to provide an unbiased research. G. Lukács’ views on the theory and practice of Stalinism evolved over time. In the 1920s Lukács welcomes the idea of creation of socialism in one country and abandons the former revolutionary ideas expressed in his bookHistory and Class Consciousness. This turn is grounded (...) by new interpretation of Hegel as “realistic” thinker whose “realism” was shown in the aspiration to find “reconciliation” with reality and in denial of any utopias. The philosophical evolution leading to “realism” assumes integration of revolutionaries into the hierarchy of existing society. The article “Hölderlin’s Hyperion” represents attempt to justify Stalinism as a necessary and “progressive” phase of revolutionary development of the proletariat. Nevertheless, events of the second half of the 1930s force Lukács to realize the catastrophic nature of political strategy of Stalinism. In his works, Lukács ceases to analyze political topics and concentrates on problems of aesthetics and literary criticism. However, his aesthetic position allows to reconstruct the changed political views and to understand why he had earned the reputation of the “internal opponent” to Stalinism. After 1956, Lukács turns to political criticism of Stalinism, which nevertheless remains unilateral. He sees in Stalinism a kind of the left sectarianism, the theory and practice of the implementation of civil war measures in the era of peaceful co-existence of two systems. (shrink)

La Crisis es aquel momento en que los relatos impuestos que habian dotado de sentido a la existencia individual y colectiva se resquebrajan. Las interpretaciones que sustentaban la sociedad, muchas veces impuestas de manera violenta, dejan de ser satisfactorias. La Crisis es, ademas, la oportunidad para alumbrar nuevos relatos, interpretaciones, que vengan a sustituir a aquellos que se rompen. Ese es el presente que vivimos, desde donde proyectamos nuestro compromiso con el futuro. Por ello esta obra se propone aportar algunas (...) visiones en torno a la situacion social y politica, en torno a la vida en comun, pero tambien acerca del interpretar, del comprender, del dotar de sentido a la existencia y a lo que esta por venir, con la voluntad de que sea para todos posible crear nuevos mundos, darnos nuevas narraciones y, en definitiva, construir alli donde solo hay escombros. (shrink)

Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is not the work of a historian, at least not in any sense that we, twenty-first century readers, would recognize as such. Many of Spinoza’s claims in these chapters are highly speculative, and seem to be poorly backed by historical evidence (Cf. Verbeek (2003), 126). Other claims are broad-brush, ahistorical generalizations: for example, in a (...) marginal note (to be discussed shortly), Spinoza refers to his Jewish contemporaries as if they were identical with the ancient Hebrews. Projections from Spinoza’s own experience of his Jewish and Dutch contemporaries are quite common, and the Erastian lesson that Spinoza attempts to draw from his “history” of the ancient Hebrew state is all too conspicuous. Even Spinoza’s philosophical arguments in these two chapters are not uniformly convincing, as I will attempt to show. Yet in spite of all these faults, the two chapters are a masterpiece of their own kind: a case study of the psychological foundations of politics and religion. The work that comes closest in my mind is Freud’s 1939 Der Mann Moses und die monotheistische Religion. The two works are similar not only in terms of their chronological subject matter – the Hebrews of Moses’s time – but also in their attempt to reconstruct the communal psyche of the Hebrews in order to demonstrate their respective social theories about the foundation of civilization. Needless to say, there are numerous differences between the two works, not the least of which are their distinct aims and the very different political contexts in which they were produced. (shrink)

This article intends to contribute to research of environmental media activism in two ways: First, by discussing ways to frame research on this topic conceptually and historically. Second, by considering the specific strategies and experiences of environmental activist groups concerning activist medias and participatory actions. We will discuss what can be done when using Internet platforms. “The Right to Water” website has been selected as a case study, which is essentially a democratic platform against capitalist ecology policies. In this study, (...) we examined Internet usage by environmentalist activist groups, by collecting and analyzing data on the usage and results of web-based activism, and discuss the impact of online activism within civil society. (shrink)

Originating in a 1983 Mexican Government Program, the term ‘food sovereignty’ was coined in 1996 by La Via Campesina—a global peasant network—to address concerns within the civil society for food security. Rather than to accept the neoliberal framework of mainstream food security definition and governance, the food sovereignty movement seeks to view food security as the right of peoples to define their own food and agriculture systems with limited corporation intervention. As a result, food production should be geared toward the (...) domestic and local markets and not toward international trade that only benefits corporations. This food sovereignty movement was inducted into China in 2013 just as China’s agricultural systems were shifting toward a more corporate-centric structure that increasingly exploits the small-scale farmers. A question was hence raised: How have the global civil society networks influenced the Chinese civil society and promoted China’s local food sovereignty movement? Through the world society theory, the author has identified social forums, such as international conferences and social media channels, as an expedient means for interactions. However, as the Chinese government continues to develop a corporate-centric food security governance system and tighten its civil society space, the impacts of China’s food sovereignty movement remain unclear. (shrink)

En la actualidad se habla de la anomalía dentomaxilofacial como una enfermedad inherente a la civilización, cuya prevalencia varia en las distintas partes del mundo, el alto índice se relaciona a la heterogeneidad genética. Estas anomalías tienen una etiología multifactorial donde intervienen diversos factores internos o externos, que provocan variabilidad en su forma de presentación; cada una tiene características muy particulares y diversos grados de complejidad a la hora de ser tratadas, sin embargo poseen un aspecto común, afectan por lo (...) general la estética y la psiquis de los pacientes que las padecen. Con el objetivo de determinar afectaciones psicológicas en niños y adolescentes con anomalías dentomaxilofaciales se realizó un estudio no experimental descriptivo transversal. Se ejecutó en dos etapas y se emplearon métodos empíricos la recolección de la información a través de interrogatorio y examen clínico, incluido el Test Auto reporte vivencial para determinar la afectación psicológica del niño o adolescente. Se evidenció que los adolescentes resultaron ser afectados psicológicamente en presencia de anomalías de origen dentario. Presently, while prevalence varies in different parts of the world, dentomaxillofacial anomaly is regarded as a disease of our civilization. Its high rate is related to genetic heterogeneity. These anomalies have a multifactorial etiology since various internal or external factors that cause variability in its presentation are involved. Each of these anomalies has unique characteristics and varying degrees of complexity when being treated. However, they have a common feature: they usually affect the aesthetics and psyche of patients who suffer from them. In order to determine the psychological effects of dentomaxillofacial anomalies in children and adolescents, a non-experimental, descriptive, cross-sectional study was conducted. It was carried out in two stages and empirical methods were used for collecting information through interview and clinical examination, including Experiential Self-Report to determine the psychological effects in the child or adolescent. Through this study, adolescents were found to be affected psychologically in the presence of anomalies of dental origin. (shrink)

_The purpose _is to study that period of evolution of Gogol’s position, in which his ideas of russian messianism are most clearly outlined ("Selected Passages" and "The Author’s Confession"). To delineate the forms of determining the influence of messianism on his negative assessments of the anthropology of the Early New Age and the Enlightenment. Realization of the specified purpose presupposes, first, the analysis of his way of interpreting humanism in the European classical philosophy, and, secondly, to clarify the nature of (...) his connection with the way of substantiating the idea of the Russian messianism. _Theoretical basis._ Our view of Gogol’s heritage is based on the conceptual positions of phenomenology, existentialism, and hermeneutics. _Originality._ It is revealed, that period of evolution of Gogol’s position, which most clearly outlines his ideas of russian messianism ("Selected Passages" and "The Author’s Confession"), his position on human nature and its calling is fundamentally different from the position of philosophy of Early New Age and the Enlightenment. If in the first case, it is a question of service to the russian empire, in the last one, it is a question of self-development of the person. Gogol’s dehumanization of those perceptions about the man that have occurred in European classical philosophy is a precondition in justification of russian messianism for him. One of its key factors is a narrow understanding of insight the ideas concerning the spiritual foundation of the world, namely – its reduction to the russian empire. _Conclusions._ Gogol’s philosophical doctrine of man is only partially described as belonging to the "philosophy of the heart". The disadvantage of this qualification is the impossibility of explaining the question of the origins in Gogol’s attempt to substantiate russian messianism. The article demonstrates that the deformation of the basic idea about the connectivity of man with the spiritual arche of the world is its substantive precondition for the philosophy of the Early New Age and the Enlightenment. Gogol narrows it down to the Russian Empire, which makes it impossible to positively delineate the orientations of the russian people. Therefore, his oeuvre during the work on "Selected Passages" and "The Author’s Confession" for future generations is a warning about the futility of a single russian path of development, isolated from European civilization. As the further development of russian thought and history proves, Gogol’s warning as a Ukrainian thinker really has not been heard. A vivid manifestation of this is the cave nationalism that we see today during the russian-Ukrainian war. (shrink)

El presente ensayo tiene como objetivo evaluar un caso de desobediencia civil en el Perú: el desacato al decreto supremo que estableció la inamovilidad ciudadana el 5 de abril de 2022 en Lima y Callao. Para este propósito, se presentará el contexto en el que fue decretada y comunicada dicha medida. Luego se examinarán los argumentos a favor de la desobediencia expuestos en los textos Critón de Platón y Del deber de la desobediencia civil de Henry Thoureau para considerar este (...) acto moralmente justificado y necesario. Finalmente, se reflexionará sobre la relevancia de la puesta en práctica de este acto de desobediencia civil. (shrink)

El carácter cognitivista de la ética es introducido por Hegel en el procesoreal y universal del espíritu con las figuras del desengaño trágico y de larelación conflictiva entre estado y sociedad. La referencia a las contradicciones de la conciencia ética confiada en lazos naturales y sociales aparece en Hegel cada vez que él quiere precisar el nexo entre ética y saber en el mundo moderno. Las contradicciones de la conciencia ética indican para él puntos de tránsito a la eticidad (...) fundada en el conocimiento de lo universal. La redefinición de lo ético en el medio del saber conceptual se realiza paraHegel sin embargo sólo mediante la superación e integración de las formaséticas correspondientes a la familia y la sociedad civil en el estado. (shrink)