Purpose Intellectual honesty and integrity are the cornerstones of conducting any form of research. Over the last few years, scholars have shown great concerns over questionable research practices (QRPs) in academia. This study aims to investigate the questionable research practices amongst faculty members of medical and dental colleges in Pakistan. Method A descriptive multi-institutional online survey was conducted from June-August 2022. Based on previous studies assessing research misconduct, 43 questionable research practices in four domains: Data collection & storage, Data analysis, (...) Study reporting and Collaboration & authorship were identified and investigated. Descriptive (Frequencies, Percentages, Mean, SD) and Inferential (chi square) statistics were calculated. Results A total of 654 faculty members responded. Every respondent reported committing at least one QRP in their career. The most common QRPs included deliberately failing to mention funding, publishing program evaluation data not meant for research purposes or approved by an ethical body, inappropriately storing identifiable information and non-disclosure of any conflicts. There was significant association of age, gender and academic rank with QRPs in ‘Data collection and storage’ and ‘Data Analysis’ domains. Conclusion Medical and dental faculty members participating in this study are involved in a range of questionable research practices (QRPs) in Pakistan. Their confession might have contributed to the faculty developing self-awareness and reinforcing academic integrity. There is a need for reviewing policies and practices to improve research culture. Future research should explore the factors resulting in such practices. (shrink)

The construction projects in Pakistan have inherent problems of erroneous planning and schedule development. This dilemma has led to the failure of the majority of construction projects in Pakistan. Earlier researches have tried to curtail the increasing spectrum of inaccurate planning and schedule development. But not many research studies have shed light on the major factor of 2D CAD drawings interpretation problems, which are playing a key role in defective planning and scheduling. Moreover, the role of BIM, i.e., Building Information (...) Modeling with respect to efficient planning, has not been also discussed in detail. This study has concluded a positive impact of BIM on effective planning and scheduling in the construction industry of Pakistan. About 210 responses were obtained from experienced construction professionals of Pakistan and tested via regression analysis in order to validate this argument. It has been analyzed that 2D CAD drawings are now getting primitive and 3D technology BIM is taking its place. BIM is an efficient tool for planning and scheduling. With the start of CPEC and Multi-Billion Dollar investment on infrastructure, construction industry of Pakistan needs to uplift its existing standard in order to meet with international requirements. For this purpose, BIM has been recommended. It will not only assist in attaining flawless planning but will also increase the success rate of CPEC projects in Pakistan. (shrink)

I shall argue that the prominent realist methodological approach that is adopted by majority of analytic theologians is inconsistent with the Islamic tradition. I will propose that the realist outlook is constituted of two essential components – metaphysical theological realism and epistemic theological realism – both of which fail to be amenable with the Islamic tradition. The prime reason for this, as I shall demonstrate, is that both metaphysical theological realism and epistemic theological realism divest the Islamic God of absolute (...) transcendence in different ways, impinging on the religion in a manner which ironically defies the purpose of analytic theology. In conclusion, this would establish that the prominent realist position adopted by majority of analytic theologians is inconsistent with the Islamic tradition. (shrink)

In this paper, I propose a solution to a notorious puzzle that lies at the heart of Kant’s Critique of Judgment. The puzzle arises because Kant asserts two apparently conflicting claims: (1) F→J: A judgment of beauty is aesthetic, i.e., grounded in feeling. (2) J→F: A judgment of beauty could not be based on and must ground the feeling of pleasure in the beautiful. I argue that (1) and (2) are consistent. Kant’s text indicates that he distinguishes two feelings: the (...) feeling of the harmony of the cognitive faculties that is the ground of judgments of beauty (F1 → J), and the feeling of pleasure that is its consequence (J → F2). I develop and defend a view of Kant’s account of the structure of judgments of beauty that incorporates this crucial distinction. Next, I argue that my view resolves another long-standing problem for Kant’s “Deduction” of judgments of beauty: it allows him to claim that the harmony of the faculties is a condition of judgment in general without implying, absurdly, that all judgments are pleasurable. (shrink)

ABSTRACT On the traditional picture, accidents must inhere in substances in order to exist. Berkeley famously argues that a particular class of accidents—the sensible qualities—are mere ideas—entities that depend for their existence on minds. To defend this view, Berkeley provides us with an elegant alternative to the traditional framework: sensible qualities depend on a mind, not in virtue of inhering in it, but in virtue of being perceived by it. This metaphysical insight, once correctly understood, gives us the resources to (...) solve a central problem that still plagues the philosophy of perception—the problem of how, given the power of the mind to create phenomenally rich experiences, ordinary perception can nonetheless be said to acquaint us with the mind-independent world. (shrink)

Working with the assumption that properties depend for their instantiation on substances, I argue against a unitary analysis of instantiation. On the standard view, a property is instantiated just in case there is a substance that serves as the bearer of the property. But this view cannot make sense of how properties that are mind-dependent depend for their instantiation on minds. I consider two classes of properties that philosophers often take to be mind-dependent: sensible qualities like color and bodily sensations (...) like itches. Given that the mind is never itself literally red or itchy, we cannot explain the instantiation of these qualities as a matter of their having a mental bearer. Appealing to insights from Berkeley, I defend a view on which a property can be instantiated not in virtue of having a bearer—mental or material—but rather in virtue of being the object of a conscious act of perception. In the second half of the paper, I suggest that the best account of sensible qualities and bodily sensations ultimately makes use of both varieties of instantiation. (shrink)

Few of Kant’s distinctions have generated as much puzzlement and criticism as the one he draws in the Prolegomena between judgments of experience, which he describes as objectively and universally valid, and judgments of perception, which he says are merely subjectively valid. Yet the distinction between objective and subjective validity is central to Kant’s account of experience and plays a key role in his Transcendental Deduction of the categories. In this paper, I reject a standard interpretation of the distinction, according (...) to which judgments of perception are merely subjectively valid because they are made without sufficient investigation. In its place, I argue that for Kant, judgments of perception are merely subjectively valid because they merely report sequences of perceptions had by a subject without claiming that what is represented by the perceptions is connected in the objects the perceptions are of. Whereas the interpretation I criticize undercuts Kant’s strategy in the Deduction, I argue, my interpretation illuminates it. (shrink)

Islamic theological contradictions are metaphysical contradictions as opposed to logical and semantic ones. I shall demonstrate that if these theological contradictions are tolerable on the theoretical account of metaphysical dialetheism, then logical space, despite being the space of all possibilities, does not accommodate them in virtue of Chalmers’s ‘deep epistemic possibility’. To resolve this issue, I offer a recalibration of the modal concept of possibility. Doing so would redraw a demarcation between what is possible and what is not. Consequently, we (...) can expand logical space, so it is properly inclusive of all possibilities, including metaphysical dialetheism. Expanding logical space in this way would repudiate Chalmers’s ‘deep epistemic possibility’ and make room for Islamic theological contradictions. (shrink)

The laws of logic and two of the broader theories of truth are fundamental components that are responsible for espousing an ontology and meaningfulness in matters of analytic philosophy. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, (...) that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an absolutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability. (shrink)

With assets of over US$1.0 trillion and growing, public pension funds in the United States have become a major force in the private sector through their holding of equity positions in large publicly traded corporations. More recently, these funds have been expanding their investment strategy by considering a corporation's long-term risks on issues such as environmental protection, sustainability, and good corporate citizenship, and how these factors impact a company's long-term performance. Conventional wisdom argues that the fiduciary responsibility of the pension (...) funds' trustees must be solely focused on their beneficiaries and, therefore, their investment criteria must be based strictly on narrowly defined financial measures. It is also asserted that well-established financial measurements of corporate performance already include long-term risk assessment through discounted present value of future flow of earnings. Consequently, all other criteria are contrary to the best interest of the pension funds' beneficiaries. In this paper, we assert that, contrary to conventional wisdom, pension funds, and for that matter other mutual funds, must be concerned with the long-term survival and growth of corporations. These measures are generally referred to "socially responsible investing" and when applied to corporations, it is termed "socially responsible corporate conduct." We demonstrate that current measurement of future risk assessment invariably understates, and quite often completely overlooks, these long-term risks because of the inherent bias towards short-run on the part of financial intermediaries whose compensation depends greatly on short-term results. Furthermore, there is ample evidence to suggest that these intermediaries have been engaging in self-serving practices and thus failing in their duties to serve their clients', i.e. pension funds', best interests. Because of their large holdings in the total market as well as individual companies, these funds cannot easily divest from poorly performing companies without destabilizing the companies' stock and overall markets. Hence, they must opt for a strategy of emphasizing investment criteria that encourage companies to take into account long-term aspects of their operations in terms of their impact on environment, sustainability, and community welfare, to name a few. We argue that an exclusionary, and even a primary, focus on short-term financial criteria is no longer a viable option. It also calls for the pension funds to encourage greater transparency and accountability of the entire corporate sector through improved corporate governance. Thus socially responsible investing practices are not merely discretionary and desirable activities; they are a necessary imperative, which both the corporations and public pension funds, and other large institutional holders, will ignore at serious peril to themselves. Finally, the paper considers some of the recent developments where corporations have been responding to these challenges and how their actions might be strengthened through greater disclosure and transparency of corporate activities. It also makes recommendations for the pension funds to support further research in creating new measurement standards that further refine the concept of socially responsible investing as a necessary ingredient of long-term corporate survival and growth in the context of a changing economic, environmental and socio-political dynamic. (shrink)

Juridical councils that render rulings on bioethical issues for Muslims living in non-Muslim lands may have limited familiarity with the foundational concept of wilāyah (authority and governance) and its implications for their authority and functioning. This paper delineates a Sunni Māturīdi perspective on the concept of wilāyah, describes how levels of wilāyah correlate to levels of responsibility and enforceability, and describes the implications of wilāyah when applied to Islamic bioethical decision making. Muslim health practitioners and patients living in the absence (...) of political wilāyah may be tempted to apply pragmatic and context-focused approaches to address bioethical dilemmas without a full appreciation of significant implications in the afterlife. Academic wilāyah requires believers to seek authentication of uncertain actions through scholarly opinions. Fulfilling this academic obligation naturally leads to additional mutually beneficial discussions between Islamic scholars, healthcare professionals, and patients. Furthermore, an understanding derived from a Māturīdi perspective provides a framework for Islamic scholars and Muslim health care professionals to generate original contributions to mainstream bioethics and public policy discussions. (shrink)

This paper presents a synoptic overview of two key philosophical concepts – self and identity - in Indian tradition. Drawing on both Indian and Western studies on the concept of self-hood and its implications for conceptualising identity, the paper reviews the contemporary scholarship on self-hood and outlines its relation to identity needs to be rethought if ethical possibilities of self-hood are to be given due consideration. This paper asks and addresses the nature and experience of the self in the Indian (...) intellectual tradition, how representative Indian thinkers conceptualised the self, how such a conception of self-hood engages with the overall conception of Western history of self-hood and so on. The paper offers a comparative study of self-hood that not only underscores the significant points of convergence and divergence as theorised in Indian and Western philosophical traditions but also highlights how certain conceptions of self-hood and identity enable the project of the self’s ethical transformation. (shrink)

The advent of the sharing/gig economy has created new forms of employment embedded in new labor practices. Advocates of the sharing economy frame it in salutary terms, lauding its sustainability, decentralization, and employment-generation capabilities. The workers of the gig economy are seen as independent contractors under law rather than employees, and the owners of the gig economy platforms celebrate this categorization as a form of entrepreneurship. In this paper, we use insights from the entrepreneurship literature to examine this claim critically. (...) Taking Uber as an exemplar, we look at the arguments behind the company’s contention that its drivers are actually “partners” who are engaged in entrepreneurship, and demonstrate why these claims are problematic. We utilize a stakeholders’ theory framework that initiates a dialogue between ethics and entrepreneurship in order to focus on the mechanisms that help ensure ethical practices in the sharing economy and to examine the efficacy of these mechanisms. We also discuss the role of the entrepreneurship literature in promoting entrepreneurial behaviors that lead to income inequality. We conclude by arguing that the sharing economy reflects the intensification of an ongoing neoliberal trend that misuses the concept of entrepreneurship in order to justify certain forms of employment practices, and make a case for regulatory oversight. (shrink)

I develop a view of perception that does justice to Price's intuition that all sensory experience acquaints us with sensible qualities like colour and shape. Contrary to the received opinion, I argue that we can respect this intuition while insisting that ordinary perception puts us in direct contact with the mind-independent world. In other words, Price's intuition is compatible with naïve realism. Both hallucinations and ordinary perceptions acquaint us with instances of the same kinds of sensible qualities. While the instances (...) in hallucination are mind-dependent, those in veridical perception are not. The latter are ontologically over-determined —they have their existence guaranteed both in virtue of having a material bearer and in virtue of being perceived by a mind. Such over-determined instances are mind-independent—they can continue to exist unperceived, because, in addition to the minds that perceive them, their existence is guaranteed by the material objects that are their bearers. (shrink)

In this paper I make the case for epistemic relativism: the radical view that all human knowledge/truth is relative. I extend the application of epistemic relativism to include necessary laws such as the laws of logic. I argue that the truth of such laws are relative to human thought, which are ultimately instances derived from our experiences. These experiences act as limitations to which we are conceptually bound. As a result of this, we cannot apprehend God’s omnipotence. This includes God’s (...) maximal power in being able to perform logically impossible actions. Our epistemic inability to conceive of such logically impossible actions is therefore testimony that God transcends the laws of logic. (shrink)

Large corporations are coming under intense pressure to act in a socially responsible manner. Corporations have accepted this notion provided that it is exercised voluntarily. It has also been argued that corporations can do well by doing good, and that good ethics is good business. This paper presents an alternative viewpoint by demonstrating that while voluntary socially responsible conduct is desirable, it plays a rather small role in inspiring good corporate conduct. Instead, (a) it is the external economic-competitive conditions that (...) define the parameters and opportunities for good corporate conduct; and (b) the values and traditions of the corporations, and their perceived risk in exploiting those opportunities, that influence the extent of a corporation's socially responsible conduct. The framework presented here analyzes certain market-competitive conditions, which determine the scope and direction of socially responsible corporate conduct, and the instruments available to society to enhance ethical corporate conduct. It suggests that from society's perspective, we should move away from the notion of corporate social responsibility and toward corporate social accountability. Most modern economies operate under conditions of imperfect competition where corporations gain above-normal profits, i.e., market rent, from market imperfections. Therefore, corporations should be held accountable for a more equitable distribution of these above-normal profits with other groups, e.g., customers, employees, etc., who were deprived of their market-based gains because of market imperfections and corporate power. Three approaches are suggested for measuring corporate accountability through corrections. These are: information imbalance, bargaining power imbalance, and, adjudication, remedy and relief imbalance. (shrink)

Journal of Philosophy of Education, Volume 56, Issue 1, Page 88-93, February 2022.

One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...) a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic tradition. (shrink)

Analytic theologians seem to unreservedly prioritize a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach is inconsistent with the Islamic tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In (...) this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses, which underlie much of what metaphysical realism imports into the domain of analytic theology. (shrink)

This study evaluates the relationship between diversified relationships established under the umbrella of the Stimuli-Organism-Response framework to study the consumer continuation intention of the Airbnb platform from a Malaysian perspective. A web-based survey was conducted among Malaysian Airbnb consumers, and a sample of 303 respondents was obtained. SmartPLS has been used for data analysis. The statistical output of the respondent’s data indicates that social overload and information overload influence consumer continuation intention. Moreover, the satisfaction and trust in the platform partially (...) mediate the relationship between the stimuli and behavioral response. Further, perceived health risk strengthens the negative relationship between continuation and trust in the platform. The theoretical implications include enacting a SOR framework to understand the consumer’s internal state of mind and ability to influence the consumer platform continuation intention. The practical implications suggest that the managers and business owners focus on limiting the social exposure at the host destination and the flow of information from the application. (shrink)

Transcranial direct current stimulation has been widely utilized in research settings and modulates brain activity. The application of anodal tDCS on the prefrontal cortex has indicated improvement in cognitive functioning. The cingulate cortex, situated in the medial aspect of the prefrontal cortex, has been identified as a core region performing cognitive functions. Most of the previous studies investigating the impact of stimulation on the prefrontal cortex stimulated the dorsolateral prefrontal cortex, however, the impact of stimulation on cingulate has not been (...) explored. The current study investigates the effect of stimulation on the resting-state functional connectivity of the anterior cingulate cortex with other regions of the brain and changes in behavioral results in a color-word Stroop task, which has repeatedly elicited activation in different regions of the cingulate. Twenty subjects were randomly assigned to the experimental and sham group, and their medial prefrontal area was stimulated using MRI compatible tDCS. Resting-state functional magnetic resonance imaging and cognitive Stroop task were monitored before, during, and after the stimulation. Neuroimaging results indicated a significant decrease in resting-state functional connectivity in the experimental group during and after stimulation as compared to before stimulation in two clusters including right insular cortex, right central operculum cortex, right frontal operculum cortex and right planum polare with the left anterior cingulate cortex selected as the seed. The behavioral results indicated a significant decrease in reaction time following stimulation in the experimental group compared to the sham group. Moreover, the change in functional connectivity in subcortical regions with L-ACC as the seed and change in RT was positively correlated. The results demonstrated that ACC has a close functional relationship with the subcortical regions, and stimulation of ACC can modulate these connections, which subsequently improves behavioral performance, thus, providing another potential target of stimulation for cognitive enhancement.Clinical Trial Registration: ClinicalTrials.gov Identifier: NCT04318522. (shrink)

Over the last 20+ years, multinational corporations have been confronted with accusations of abuse of market power and unfair and unethical business conduct especially as it relates to their overseas operations and supply chain management. These accusations include, among others, worker exploitation in terms of unfairly low wages, excessive work hours, and unsafe work environment; pollution and contamination of air, ground water and land resources; and, undermining the ability of natural government to protect the well-being of their citizens. MNCs have (...) responded to these accusations by creating voluntary codes of conduct which commit them to specific standards for addressing these issues. These codes are created at both the industry-wide and the individual company level. Unfortunately, these codes have generated little credibility and public trust because their compliance claims cannot be independently verified, and they lack transparency and full public disclosure. In this article, we present a case study of the voluntary code of conduct by Mattel, Inc., the world’s largest toy company. The code, called the Global Manufacturing Principles, confronts the general criticism leveled against voluntary codes of conduct by creating detailed standards of compliance, independent external monitoring of the company’s compliance with its code of conduct, and making full, and uncensored public disclosure of the audit findings and company’s response in terms of remedial action. We present a detailed account of how Mattel’s voluntary code of conduct was created, implemented, and ultimately abandoned over 9 years. We provide an evaluative analysis of the company’s GMP compliance throughout its life span, which suggests a bell-shaped curve, where early top management commitments were met with pockets of resistance from operational groups, who were concerned about balancing GMP compliance efforts with traditional performance criteria. The early stage response from Mattel’s top management was quick and supported with the requisite resources. As a result, the compliance process accelerated, becoming increasingly more robust and effective. The success of code compliance and increased transparency in public disclosure energized field managers with a sense of professional satisfaction and publicly recognized accomplishments. The decline in GMP compliance was equally steep. When all the easily attainable targets had been reached at the company-operated plants, addressing vendor plants’ compliance presented a new set of challenges, which taxed corporate resources and management commitment. It would seem that value-based and ethics-oriented considerations, i.e., doing the right thing for the right reason, were no longer the driving force for Mattel’s management. Mattel did not see any economic benefit from its proactive stance, when competitors did not seem to suffer adverse consequences for not following suit. The final contributing factor to the code’s abandonment was a widely publicized series of product recalls which absorbed top management’s attention. (shrink)

Sethi focuses on multinational corporations in developing countries and the unfair advantage they have in expropriating a greater share of gains from efficiency and productivity from international trade than would be possible if labor had greater mobility or bargaining power.

In the course of this paper, I shall argue that an absolute ineffable God of Islam is contradictory beyond the ordinary categories (substantive or insubstantive) of truth. In order to demonstrate my thesis, I shall refer to a metaphysical and epistemological inquiry. In virtue of both of these inquires, I shall establish that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be false in a substantive or an insubstantive sense. The metaphysical inquiry shall comprise of two related (...) phases. The first phase includes logical realism and anti-realism, while the second phase includes ontological realism and ontological deflationism. I demonstrate that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be considered false in virtue of these outlooks for different reasons. The epistemological inquiry refers to epistemicism. I demonstrate that although this particular view infers an indeterminate truth-value of the contradictory assumption ‘the God of Islam is absolutely ineffable’, it is incompatible with the notion of an absolute ineffable God of Islam. In light of both these inquires, it will become apparent that the contradictory assumption of an absolute ineffable God of Islam cannot be false in a substantive or insubstantive sense. This is because an absolute ineffable God of Islam transcends beyond these very categories of falsehood and truth. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

Ethical and quality concerns are important concerns in doctoral research programs and often draw the attention of governments, universities governing bodies, academics, and research students. Addressing these concerns is key to maintaining and improving the quality of doctoral research. This study used generic qualitative research design. The sample of the study consisting of seventeen doctoral students and ten doctoral supervisors was selected from social science doctoral programs using purposive sampling technique. Interviews were used as data collection tools. The study aimed (...) at contributing to the areas of quality and ethical processes and outcomes in social science research in the Pakistani context where ethical and quality dimensions in educational research have been relatively less explored. The study indicated several ethical and quality issues in the doctoral research programs including inadequate research supervision and evaluation processes, inadequate course work, low teaching quality, and a focus on getting degrees rather than on obtaining genuine scholarship. Policy makers and higher education institutions may need to deal with issues that lead to a compromise on doctoral research studies in ethical and quality terms. The findings of this study may prove helpful to remedy some of the existing causes of ethical and quality issues in research at the PhD level and may help to produce value added research for social and economic progress. Further research may be conducted to explore possible ethical and quality concerns in natural sciences doctoral programs and to explore possible intervention-mechanisms for ensuring ethical and quality concerns in such programs. (shrink)

BackgroundNormally, physicians understand they have a duty to treat patients, and they perform accordingly consistent with codes of medical practice, standards of care, and inner moral motivation. In the case of COVID-19 pandemic in a developing country such as Bangladesh, however, the fact is that some physicians decline either to report for duty or to treat patients presenting with COVID-19 symptoms. At issue ethically is whether such medical practitioners are to be automatically disciplined for dereliction of duty and gross negligence; (...) or, on the contrary, such physicians may legitimately claim a professional right of autonomous judgment, on the basis of which professional right they may justifiably decline to treat patients.MethodsThis ethical issue is examined with a view to providing some guidance and recommendations, insofar as the conditions of medical practice in an under-resourced country such as Bangladesh are vastly different from medical practice in an industrialized nation such as the USA. The concept of moral dilemma as discussed by philosopher Michael Shaw Perry and philosopher Immanuel Kant’s views on moral appeal to “emergency” are considered pertinent to sorting through the moral conundrum of medical care during pandemic.ResultsOur analysis allows for conditional physician discretion in the decision to treat COVID-19 patients, i.e., in the absence of personal protective equipment (PPE) combined with claim of duty to family. Physicians are nonetheless expected to provide a minimum of initial clinical assessment and stabilization of a patient before initiating transfer of a patient to a “designated” COVID-19 hospital. The latter is to be done in coordination with the national center control room that can assure admission of a patient to a referral hospital prior to ambulance transport.ConclusionsThe presence of a moral dilemma (i.e., conflict of obligations) in the pandemic situation of clinical care requires institutional authorities to exercise tolerance of individual physician moral decision about the duty to care. Hospital or government authority should respond to such decisions without introducing immediate sanction, such as suspension from all clinical duties or termination of licensure, and instead arrange for alternative clinical duties consistent with routine medical care. (shrink)

Responsible conduct of research and ethical publishing practices are debatable issues in the higher education literature. The literature suggests that ‘authorship disputes’ are associated with multi-author paper publication and linked to ethical publishing practices. A few research studies argue authorship matters of a multi-author paper publication, but do not explain how to arrange author list meaningfully in a multi-author paper. How is a principal author of a multi-author paper to be decided? The literature also does not clarify whether language editor (...) could claim authorship for a research paper publication? The paper adopts qualitative methodology that subsumes descriptive, evaluative, and interpretative approaches to answer these questions. While answering these questions, the paper critically examines ‘authorship disputes’ and ‘types of authorship’ relating to research paper publication practices. At the end, the paper proposes a framework that would help to resolve authorship disputes over multi-author paper publication. (shrink)

The application of paraconsistent logics to theological contradictions is a fascinating move. Jc Beall’s (J Anal Theol, 7(1): 400–439, 2019) paper entitled ‘Christ—A Contradiction: A Defense of ‘Contradictory Christology’ is a notable example. Beall proposes a solution to the fundamental problem of Christology. His solution aims at making the case, and defending the viability of, what he has termed, ‘Contradictory Christology’. There are at least two essential components of Beall’s ‘Contradictory Christology’. These include the dogmatic statements of Chalcedon and FDE (...) logic. The first is the theological contradiction in question. The second is the type of paraconsistent logic. Both components are integral to a contradictory theology in general. I argue that there can be no such thing as an Islamic contradictory theology. I make the case by establishing two points. These points correspond to both integral components of a contradictory theology in general. The first is that an Islamic theological contradiction does not entail an actual (logical) contradiction. The second is that FDE logic, including alternative sub-classical systems of logic, are not adequate in tolerating an Islamic theological contradiction. (shrink)

Kant is said to be the first to distinguish between consciousness of oneself as the subject of one’s experiences and consciousness of oneself as an object, which he calls transcendental and empirical apperception, respectively. Of these, it is empirical apperception that is meant to enable consciousness of any empirical features of oneself; what this amounts to, however, continues to puzzle interpreters. I argue that a key to understanding what empirical apperception consists in is Kant’s claim that each type of apperception (...) corresponds to a distinct type of unity of apperception—that is, a distinct way in which representations can be related for a subject. Whereas transcendental unity of apperception requires that representations be actively combined by the understanding, empirical unity of apperception obtains when representations are passively combined by the reproductive imagination. In light of this, I develop a novel account of Kant’s two types of apperception, according to which they correspond to a cognitive subject’s consciousness of two essential aspects of herself—namely, her spontaneity and receptivity. (shrink)

With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the (...) consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features. (shrink)

There are two overarching aims of the five collated papers that make up my thesis. The first is to demonstrate that making sense of an ineffable Islamic God in virtue of classical logic and various truth theories (under the purview of analytic philosophy) motivates a theological contradiction. The second is to offer a solution to this problem. I spend a substantial part of my thesis establishing the first of these aims. The reason for this is twofold. Firstly, it is to (...) illustrate the incompatibility between an ineffable God of Islam and various modes of logical and metaphysical inquiry that fall under the purview of analytic philosophy. Although, it becomes increasingly evident that we cannot philosophically make sense of an absolute ineffable God, my inquiry still bears relevance. It offers a comprehensive insight into the logical and metaphysical perspectives that are responsible for motivating the theological contradiction in question. Secondly, fleshing out the various logical and metaphysical perspectives helps lay the theoretical groundwork for the solution. It is not my aim to establish the ineffability of God within the Islamic tradition. That is, I do not engage with Islamic theology beyond referring to, and teasing out, an ineffable view of God from selected Islamic theological sources. The primary focus of my work is to establish that theological contradictions are motivated when assessing them against certain (analytic) philosophical modes. This brings me to the second aim of my thesis, namely, the solution. After having established how an Islamic theological contradiction is motivated, it begs a solution. Prior to offering my solution, I evaluate the recent work on Christian contradictory theology by Jc Beall (2019, 2021). Beall’s proposed solution to the fundamental problem of Christology is what he calls ‘Contradictory Christology’. Although this may seem like a plausible solution for an Islamic theological contradiction, I argue to the contrary. Finally, I propose my own solution to the problem. I call this ‘Islamic Mystical Dialetheism’. (shrink)

The United Nations Global Compact (UNGC) was created in 2000 to leverage UN prestige and induce corporations to embrace 10 principles incorporating values of environmental sustainability, protection of human rights, fair treatment of workers, and elimination of bribery and corruption. We review and analyze the GC’s activities and impact in enhancing corporate social responsibility since inception. First, we propose an analytical framework which allows us to assess the qualities of the UNGC and its principles in the context of external and (...) internal elements that influence code effectiveness and implementation. Second, we analyze UNGC performance in encouraging companies to become signatory members and bring about demonstrable change in corporate CSR-sustainability activities. In its 10-year report, UNGC has proclaimed growth in both membership and program activity. However, all credible and publicly available data and documentation conclusively demonstrate that the UNGC has failed to induce its signatory companies to enhance their CSR efforts and integrate the 10 principles in their policies and operations. The result has been a loss of public trust and support of UNGC from important constituencies among civil society organizations, and those individuals and groups adversely impacted by corporate activities and resultant negative externalities. This diminished credibility has also made UNGC largely dependent on the corporate sector for its very survival. We conclude that this dependence has in turn impaired and would continue to hinder UNGC’s ability to fulfill its mission. Such an outcome raises serious questions as to the viability, usefulness, and continued existence of UNGC. (shrink)

Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico-legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC-IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the notion (...) entirely. Similarly, the ethico-legal assessments are not uniform in their acceptance of brain-stem or whole-brain criteria for death, and consequently their conceptualizations of, brain death. Within the medical literature, and in the statements of Muslim medical professional societies, brain death has been viewed as sanctioned by Islamic law with experts citing the aforementioned rulings. Furthermore, health policies around organ transplantation and end-of-life care within the Muslim world have been crafted with consideration of these representative religious determinations made by transnational, legally-inclusive, and multidisciplinary councils. The determinations of these councils also have bearing upon Muslim clinicians and patients who encounter the challenges of brain death at the bedside. For those searching for ‘Islamically-sanctioned’ responses that can inform their practice, both the OIC-IFA and IOMS verdicts have palpable gaps in their assessments and remain clinically ambiguous. In this paper we analyze these verdicts from the perspective of applied Islamic bioethics and raise several questions that, if answered by future juridical councils, will better meet the needs of clinicians and bioethicists. (shrink)

I shall present an analysis of analytic theology as primarily characterised by Michael Rea (2011). I shall establish that if analytic theology is essentially characterised with the ambitions outlined by Rea, then it corresponds to a theological realist view. Such a theological realist view would subsequently result in an onto-theology. To demonstrate this, I shall examine how an onto-theological approach to a God of the Abrahamic Faiths (namely, a transcendent God) would prove to be (theologically) incompatible and even hostile. In (...) essence, my argument shall demonstrate that providing analytic theology is essentially characterised with the ambitions Rea alludes to, it is discordant with a transcendent God of the Abrahamic Faiths. (shrink)

In the course of this article, I address the following question: why does analytic philosophy, which predominates throughout higher education in the United Kingdom, not feature prominently in UK madrasas (Islamic schools)? I provide two responses to this question. The first focuses on a possible intellectual conflict between the types of philosophy that are practiced in madrasas and in mainstream institutions of higher education. The second response focuses on the kind of philosophy that various organizations promote and practice in communities (...) of philosophic inquiry (CPI). These responses illustrate the conceptual and institutional reasons for madrasas’ reluctance toward analytic philosophy. Finally, I offer specific recommendations intended to help facilitate the introduction of analytic philosophy into madrasa curricula in the UK. (shrink)

In The Idea of Prison Abolition, Tommie Shelby evaluates arguments for and against the elimination of incarceration as a mode of punishment. In this article, we discuss and expand upon Shelby's arguments, using two very different systems—those of Norway and the United States—as examples to illustrate some general principles.

The interface between mental health services and the criminal justice system presents challenges both for professionals and patients. Both systems are stressed and inherently complex. Section 136 of the Mental Health Act is unusual being both an aspect of the Mental Health Act and a power of arrest. It has a long and controversial history related to concerns about who has been detained and how the section was applied. More recently, Section 136 has had a public profile stemming from the (...) use of police cells as places of safety for young, mentally disturbed individuals. This paper explores the current state of health of this piece of legislation. Specifically, we consider whether alternative approaches are more suitable for those individuals in crisis and/or distress who come into contact with the police. This requires careful thought as to the proper role of both health and criminal justice professionals who are daily grappling with an ethically contentious domain of multiagency work. (shrink)

In his useful introduction, Gomes makes clear that a relatively modest claim animates this excellent collection of essays. The editors do not seek to establish that Kant should primarily be seen as a philosopher of mind, but rather, quite simply, that his broader philosophical project requires that he be "engaged in the philosophy of mind". This has allowed them to gather together essays that advance the debate on issues that, quite independently of their classification, have been the subject of much (...) recent interest in Kant scholarship.The first set of essays questions whether Kant takes sensible intuitions to be dependent, on the one hand, on concepts, and, on the other hand, on objects. Lucy Allais builds on... (shrink)