Delo filosofii -- ch. 1. Spory evropeĭskoĭ kulʹtury. Ėpicheskiĭ iskhod. Otkrytie soznanii︠a︡. Drevnegrecheskai︠a︡ tragedii︠a︡ i filosofii︠a︡. Afiny i Ierusalim. Novat︠s︡ii︠a︡ Kopernika i kopernikanskai︠a︡ revoli︠u︡t︠s︡ii︠a︡ -- ch. 2. XX vek: k ontologii spornosti. Sofii︠a︡ i chert. Kant pered lit︠s︡om russkoĭ religioznoĭ metafiziki. O vtorom izmerenii myshlenii︠a︡: L. Shestov i filosofii︠a︡. Na poli︠a︡kh "I︠A︡ i Ty".

v. 1. Edinyĭ i︠a︡zyk chelovechestva. --.

On conduct of life and ethics of Islamic seminarians.

Traditionally the domain of scientists, the history of science became an independent field of inquiry only in the twentieth century and mostly after the Second World War. This process of emancipation was accompanied by a historiographical departure from previous, 'scientistic' practices, a transformation often attributed to influences from sociology, philosophy and history. Similarly, the liberal humanists who controlled the Cambridge History of Science Committee after 1945 emphasized that their contribution lay in the special expertise they, as trained historians, brought to (...) the venture. However, the scientists who had founded the Committee in the 1930s had already advocated a sophisticated contextual approach: innovation in the history of science thus clearly came also from within the ranks of scientists who practised in the field. Moreover, unlike their scientist predecessors on the Cambridge Committee, the liberal humanists supported a positivistic protocol that has since been criticized for its failure to properly contextualize early modern science. Lastly, while celebrating the rise of modern science as an international achievement, the liberal humanists also emphasized the peculiar Englishness of the phenomenon. In this respect, too, their outlook had much in common with the practices from which they attempted to distance their project. (shrink)

J'ai dit en ce livre l'essentiel de ma pensée, et je serais heureux de connattre ceux qui l'acceptent comme ceux qui, en s'y opposaml, la confirment sans le vouloir 2.

Singular they has emerged as a key term in contemporary gender politics, reflecting growing usage of they/them as nonbinary personal pronouns. Drawing on interviews with 54 progressive gender activists, we consider how singular they can be used to resist and redo aspects of the prevailing gender structure. We identify three distinct usages of singular they: as a nonbinary personal pronoun, as a universal gender-neutral pronoun, and as an indefinite pronoun when a person’s self-identified gender is unknown. While previous research on (...) singular they as a gender-inclusive language practice has focused primarily on its usage as a nonbinary personal pronoun, our findings point to the relevance for gender politics of all three usages. Our analysis offers new insight into how nonbinary they challenges dominant gender norms and practices beyond incorporating additional gender categories. Given our findings, we propose further investigation of how using gender-neutral pronouns for everyone in specific contexts can advance progressive activists’ goals. Finally, we argue that the longstanding usage of singular they as an indefinite pronoun has new importance today in affirming gender as a self-determined identity. (shrink)

Changing the worldview and cultural paradigm of the modern world with the inherent transformation of value orientations and the search for the life-meaning foundations of being leads to increased interest in the problems of spirituality. After all, spirituality is the most important pillar of human existence and the highest principle that determines the essence of man and his over-welcoming purpose. In the historical memory of the people, in its cultural traditions, spirituality has been sanctified for millennia by a religion that (...) sought to restrain primitive instincts and affirmation at all levels of being a moral person. Religion, as a spiritual phenomenon, is directly connected with man, with his attachment to the high meanings and the semantic fullness of being in general. The search for meaning promotes a person beyond the limits of the actual being given to him and ensures the integrity of the individual, affirmation of the person as an origin and bringing it to the culture and values. (shrink)

The unique context of the rural setting provides special challenges to furnishing ethical healthcare to its approximately 62 million inhabitants. Although rural communities are widely diverse, most have the following common features: limited economic resources, shared values, reduced health status, limited availability of and accessibility to healthcare services, overlapping professional–patient relationships and care giver stress. These rural features shape common healthcare ethical issues, including threats to confidentiality, boundary issues, professional–patient relationship and allocation of resources. To date, there exists a limited (...) focus on rural healthcare ethics shown by the scarcity of rural healthcare ethics literature, rural ethics committees, rural focused ethics training and research on rural ethics issues. An interdisciplinary group of rural healthcare ethicists with backgrounds in medicine, nursing and philosophy was convened to explore the need for a rural healthcare ethics agenda. At the meeting, the Coalition for Rural Health Care Ethics agreed to a definition of rural healthcare ethics and a broad-ranging rural ethics agenda with the ultimate goal of enhancing the quality of patient care in rural America. The proposed agenda calls for increasing awareness and understanding of rural healthcare ethics through the development of evidence—informed, rural-attuned research, scholarship and education in collaboration with rural healthcare professionals, healthcare institutions and the diverse rural population. (shrink)

We examine the notion of inquiry and argue that philosophic inquiry is a transcendental activity. Activities, viewed as conforming to intelligible canons, applying to appropriate contexts, and directed to specifiable ends, are contrasted with their empirical descriptions. Inquiry, characterized as an internalized, continuous activity directed to an intrinsic end, and fundamentally presupposed by other activities, is considered at the levels of (1) science, (2) philosophy and (3) transcendental philosophy. We argue that (2) is a transcendental activity which determines non-empirical concepts (...) and is presupposed by (1). Alternative philosophic frameworks are grounded on hypothetical canons conceived by intelligence itself, which imply interpretations of objectivity and universality claiming validity for the community of inquirers, but they can always be rejected. We consider the possibility of categorical canons operating as second-order rules necessarily presupposed for the formulation of alternative philosophic frameworks, and (3) would be the activity of identifying, justifying and applying such transcendental canons of inquiry in general. Finally, we suggest that the only possible justification of such categorical canons would be a kind of ontological proof. Thus, a given philosophic approach reflects the transcendental activity of determining non-empirical concepts through the implementation of its fundamental regulative norms; but transcendental philosophy would determine the concept of philosophy itself through implementation of the categorical canons of inquiry in the construction of philosophic systems. (shrink)

Buddhist ethics on environment protection.

Condensed metrical version of Śaṅkarācārya's Śārīrakamīmāṃsābhāṣya, Advaita commentary on Brahmasūtra of Bādarāyaṇa.

In this paper, we provide a logical formalization of the emotion triggering process and of its relationship with mental attitudes, as described in Ortony, Clore, and Collins’s theory. We argue that modal logics are particularly adapted to represent agents’ mental attitudes and to reason about them, and use a specific modal logic that we call Logic of Emotions in order to provide logical definitions of all but two of their 22 emotions. While these definitions may be subject to debate, we (...) show that they allow to reason about emotions and to draw interesting conclusions from the theory. (shrink)

A sensible code of right and wrong for public officials everywhere, this book explores what ethics and the public trust mean. It includes sample codes of ethics and examines ways to improve the ethical climate of government. Excerpted and adapted from a longer work, Ethics, Conflicts, and Offices: A Guide for Local Officials, which also covers conflict of interest and office-holding laws in North Carolina.

Seminar papers on the philosophical thoughts of the people of Bangladesh.