The experiences of clinicians who care for the sick and dying after withdrawal of treatment are rarely documented. This may be because these narratives, which offer insight into the intentionality and character of the clinician, do not lend themselves to clinical reports. The experience of palliative care touches clinicians in different ways and often confronts them with complex ethical dilemmas about care and treatment. This article explores the character of the clinician in relation to the telos of medicine and the (...) experience of accompanying the dying after withdrawal of treatment. (shrink)

PREFACE In Berkeley's language, the question from which this book arises is this one: Is what we immediately perceive by the senses something that depends ...

This study explores the capability of academic staff assisted by the Turnitin Artificial Intelligence (AI) detection tool to identify the use of AI-generated content in university assessments. 22 different experimental submissions were produced using Open AI’s ChatGPT tool, with prompting techniques used to reduce the likelihood of AI detectors identifying AI-generated content. These submissions were marked by 15 academic staff members alongside genuine student submissions. Although the AI detection tool identified 91% of the experimental submissions as containing AI-generated content, only (...) 54.8% of the content was identified as AI-generated, underscoring the challenges of detecting AI content when advanced prompting techniques are used. When academic staff members marked the experimental submissions, only 54.5% were reported to the academic misconduct process, emphasising the need for greater awareness of how the results of AI detectors may be interpreted. Similar performance in grades was obtained between student submissions and AI-generated content (AI mean grade: 52.3, Student mean grade: 54.4), showing the capabilities of AI tools in producing human-like responses in real-life assessment situations. Recommendations include adjusting the overall strategies for assessing university students in light of the availability of new Generative AI tools. This may include reducing the overall reliance on assessments where AI tools may be used to mimic human writing, or by using AI-inclusive assessments. Comprehensive training must be provided for both academic staff and students so that academic integrity may be preserved. (shrink)

Perkins, John L The atrocity of September 11 led me to become an atheist. A boundary had been crossed, I thought, and religions could no longer be regarded as benign. As the buildings crashed to the ground in New York, this conclusion seemed obvious. Yet a decade and a half later, it seems remarkable how few people have been able to reach the same conclusion.

The authors in this edited volume reflect on their experiences with culturally relevant pedagogy-as students, as teachers, as researchers-and how these experiences were often at odds with their backgrounds and/or expectations.

Perkins, Patricio Agustín. Respuesta al comentario de Juan Diego Bogotá “La relación filosófica entre Husserl y Avenarius en Problemas fundamentales de la fenomenología.” Ideas y Valores 65.160 (2016): 286-289.

For more than two thousand years, the writings of the Confucian philosopher Mengzi have been a source of guidance and inspiration for those set on doing something to improve the state of the world. In Doing What You Really Want, Franklin Perkins presents a coherent, systematic, and accessible explanation of Mengzi's philosophy. He covers everything from the place of human beings in nature, to human psychology and philosophy of emotions, to the various ways in which we can deliberately change (...) and cultivate ourselves. Mengzi was concerned not just with theory but also effective action. Perkins thus includes a collection of practical advice and a Confucian analysis of politics oriented toward how individuals can make a difference in the world. These topics are integrated around Mengzi's philosophy as a way of life dedicated to changing the world, providing an alternative approach for understanding the contemporary relevance of Confucianism. Mengzi offers theoretical and practical resources valuable for anyone concerned with integrating efforts to improve the world with personal fulfillment and a sense of belonging. Rather than giving an overview, this is a focused work of philosophy that delves deeply into the most relevant themes of Mengzi's thought. The core philosophical system is drawn from Mengzi, but the book regularly incorporates other Confucian materials, making this volume a useful introduction to Confucian thought. (shrink)

Abstract:The examination of racist, normalized ideology within American education is not new. Theoretical and practical conceptions of social justice in education have attempted to attend to educational inequality. Oftentimes, these attempts have reinstated the status quo because they were framed within the same Eurocentric paradigm. To address this, Django Paris proposed culturally sustaining pedagogy as a means of empowering minoritized students by sustaining the cultural competence of their communities and dismantling coloniality within educational practices. He, Michael Domínguez, and others argue (...) that epistemic expansion is imperative for equitizing educational spaces and closing the ontological distance between teachers and students. Drawing from their work as well as scholarship from the fields of educational policy, urban education, Afrocentrism, and Indigenous studies, this paper seeks to expand the discussion about culturally relevant and responsive music education to account for students’ musical epistemologies and the ways in which “epistemic travel” might inform normalized musical practices. (shrink)

The technologies used to govern performance at universities consist of monitoring and comparative instruments. They are designed to affect and direct behaviour. In these academic environments of exposure, comparison and self-monitoring are deeply entangled with a vulnerable affective economy. This article explores how these data may affect our moods and how academic value could be curated by other means and with care. Drawing on feminist new materialist thinking and speculative feminist storytelling, the article takes this picture of the actual as (...) a point of departure for discussing ways of experimenting with affirmative critique of the current use of data. Through a smaller experiment with thirty PhD students, the article discusses how to speculatively curate academic value by other means that provide more liveable world(ing)s than data visuals measuring performance and that engage other sensorial and affective registers. (shrink)

This article presents a missional perspective on the complex interplay between socio-political realities, religious vulnerability and the formation of political ideologies among Western Christians, drawing insights from the biblical narrative of the choice of Barabbas at Jesus’s trial. In today’s world, Western Christians are confronted with numerous socio-political challenges that can compromise their spiritual discernment, leading to religious delusion and, potentially, the adoption of politicised ideologies. Through a deep dive into the Jewish choice of Barabbas over Jesus, we seek to (...) unravel the underlying dynamics. By examining the socio-political context of Roman occupation and Jewish societal pressures, we illuminate how these external factors influenced the religious vulnerability of the Jewish people. Furthermore, we explore how this vulnerability manifested in the decision to prefer Barabbas, a figure representing worldly resistance, over Jesus Christ, the embodiment of divine grace. From a missional perspective, we reflect on the implications of this historical event for contemporary Western Christian engagement with socio-political issues. We argue that understanding the delicate interplay between socio-political context, religious vulnerability and political ideology is essential for Western Christians seeking to embody the transformative mission of Christ in today’s world.Contribution: This article contributes to missional theology by offering insights into how believers can navigate socio-political complexities with spiritual discernment and faithful witness. (shrink)

Christians who got married want to have a happy family life. They also want their family life become a sacrament. Yet, their dreams do not always come true. One of the obstacles that prevent their dreams become a reality is domestic violence that takes place in their family life. On the one hand, the ones doing the violence sometimes even justify their behavior by quoting some teachings from the Scriptures and other Church’s documents. Other factor that supports domestic violence is (...) patriarchical and kyriarchical culture. On the other hand, the life of Jesus, the practice of early Christian communities, as well as other teachings of the Church, especially since the second Vatican Council, challenge us to eracidicate domestic violence as a very serious threat for a happy family life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.3 (2002) 447-464 [Access article in PDF] Virtue, Reason, and Cultural Exchange: Leibniz's Praise of Chinese Morality Franklin Perkins I should regard myself very proud, very pleased and highly rewarded to be able to render Your Majesty any service in a work so worthy and pleasing to God; for I am not one of those impassioned patriots of one country alone, but (...) I work for the well-being of the whole of mankind, for I consider heaven as my country and cultivated men as my compatriots. —Leibniz (to Peter the Great), 1716 1 Diversity and Harmony Leibniz worked tirelessly to promote tolerance, peace, and the exchange of ideas, perhaps most in his attempts to bridge religious factions in Europe, but also in his receptiveness to the past and his attitude toward other cultures. This accommodation of differences is rooted in the belief that the most perfect possible world maximizes both diversity and harmony. In a time of rapid globalization, as the imperative to maximize diversity and harmony grows, I believe it is worthwhile to turn our attention to Leibniz's philosophy, particularly as it is expressed in his writings on China. The ground of Leibniz's openness toward other cultures is different from the ground to which we are accustomed. Multiculturalism is usually grounded in skepticism. We should accept and tolerate others because we can never be certain that our own beliefs are correct. The ground of Leibniz's tolerance leads in the opposite direction—we should [End Page 447] accept others not because no one knows the truth but because everyone knows something of the truth. 2The well-known metaphor of monads as perspectives on a city illustrates this approach. Leibniz writes, "Indeed, all individual substances are differentexpressions of the same universe and different expressions of the same universal cause, namely God. But the expressions vary in perfection, just as different representations or drawings of the same town from different points of view do." 3 The metaphor of different monads as different perspectives on a town captures what is needed for cultural exchange. What each of us "sees" is not wrong but partial or perspectival. Because our view is limited, we must learn from others whose views have different limitations, and we must be careful not to force our perspective on others. At the same time, each perspective is grounded in truth, which is what Leibniz intends when he says that each monad expresses the same universe. That is said to express a thing in which there are relations [habitudines] which correspond to the relations of the thing expressed. But there are various kinds of expression.... What is common to all these expressions is that we can pass from a consideration of the relations in the expression to a knowledge of the corresponding properties of the thing expressed. Hence, it is clearly not necessary for that which expresses to be similar to the thing expressed, if only a certain analogy is maintained between the relations. 4Leibniz gives many examples. An idea expresses its object. The perception of a monad expresses the universe, and the understanding of a mind expresses the understanding of God. Every effect expresses its cause. The senses and secondary qualities express their objects, as well as the body and its organs. Definitions express the essence of what they define. Paintings express the cities they represent. What do such dissimilar relationships have in common? The two things need not be similar but their conditions must be analogous. In the New Essays Leibniz writes that the resemblance is a relation of order, as an ellipse resembles the circle whose projection it is, "there is a certain precise and natural relationship between what is projected and the projection which is [End Page 448] made from it, with each point on the one corresponding through a certain relation with a point on the other." 5 In the Theodicy Leibniz says that the representation has a natural relationship to what is represented. If this representation is imperfect, then it... (shrink)

Despite a continued focus exploring the factors related to plagiarism, the relationship between English language ability and plagiarism occurrences is not fully understood. Multiple studies involving student or faculty self-reporting of plagiarism have shown that students often claim English language ability is one of the main reasons why they commit plagiarism offences; however, little research has tested these claims in a rigorous, quantitative manner. This paper presents the findings of an analysis of data collected in a private, international university located (...) in Vietnam, from non-native English speaking students studying business degrees. Analysis of the data builds on previous studies by showing that there are statistically significant differences in the English language abilities of students who have previously committed plagiarism offences, compared to students who have not, suggesting that programmes designed to improve the academic English skills of non-native English speaking students may help reduce incidences of plagiarism. (shrink)

This article proposes a 'fusion of horizons' in constructing urban public theologies in South Africa. This is done through the introduction of five interrelated themes that have emerged from the on-going knowledge and idea production by a distinguishable counterpoint in contemporary scholarly, intellectual and activist engagement with the urban, in the authors' own South African context but also wider internationally. In advancing a praxis-agenda for urban public theology, the authors subsequently identify the following, albeit not exhaustive, themes: southern urbanisms and (...) the factor of unprecedented urban migration; 'right to the city' and urbanisation from below; a reclaiming of the commons; the making of 'good cities'; and actors of faith in relation to urban social life. (shrink)

That bad things happen to good people was as true in early China as it is today. Franklin Perkins uses this observation as the thread by which to trace the effort by Chinese thinkers of the Warring States Period, a time of great conflict and division, to seek reconciliation between humankind and the world. Perkins provides rich new readings of classical Chinese texts and reflects on their significance for Western philosophical discourse.

Perkins, John L With his regular programmes on radio and television, newspaper columns and commentary, Waleed Aly has become Australia's favourite Muslim celebrity. He is intelligent, articulate and provides incisive analysis of political and social issues. Given this, it might have been expected that he could have applied the same quality of analysis in his book, People Like Us: How Arrogance is Dividing Islam and the West (2007); however this is not the case.

In both content and historical position, the “ Xing Zi Ming Chu ” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces, as emotions arise from our nature when stimulated by things in the world. The (...) second comes from the role of the heart, which takes a more active role in shaping our responses to the world. This article focuses on the role of the heart. At stake is the status of human agency, in particular, the degree to which the heart, through the formation of a stable intention, allows us to go beyond being simply pulled along by external forces. (shrink)

This book analyses public sector reform comprehensively in all parts of China's public sector - government bureaucracy, public service units and state-owned enterprises. It argues that reform of the public sector has become an issue of great concern to the Chinese leaders, who realize that efficient public administration is key to securing the regime's governing capacity and its future survival. The book shows how thinking about public sector reform has shifted in recent decades from a quantitative emphasis on 'small government', (...) which involved the reduction in size of what was perceived as a bloated bureaucracy, to an emphasis on the quality of governance, which may result in an increase in public sector personnel. The book shows how, although Western ideas about public sector reform have had an impact, Chinese government continues to be best characterized as 'state capitalism', with the large state-owned enterprises continuing to play an important - and increasing - role in the economy and in business. However, state-owned enterprises no longer provide care for large numbers of people from the cradle to the grave - finding an alternative, efficient way of delivering basic welfare and health care is the big challenge facing China's public sector. (shrink)

Change is the new normal, but so it has been for ages. Experience to navigate change is something you get just after you needed it, unless you tap into age-old experience. The Fourth Industrial Revolution (4IR) is bringing about wide-ranging changes. With people having to adjust, the question is whether Christianity, with its roots in preindustrial times, may support people to navigate these changes. This conceptual article focusses on the relationships amongst constructs, exploring logical arguments about how these constructs are (...) associated. The 4IR is briefly described from differing vantage points, as to whether it is a valid description thereof. Whether a revolution or evolution, it is a complex system, and therefore the theory of complex systems is used, with the conclusion that one may merely participate in such systems. Being novel situations, one needs to participate creatively, based on a cognitive understanding of creativity. Creative solutions do not materialise out of thin air but are the novel use of existing knowledge structures. Christian traditions include institutional memories of how people managed situations of radical change, as reflected in Genesis 1 and Lamentations 4. These passages provide building blocks that may be used in creative coping strategies during times of change. Both passages suggest the strategy to juxtapose order and chaos, and borrowing from that, a ‘Grip-Grapple-Grow’ scaffolding system is suggested. To test the usability thereof, the issue of face masks during the Coronavirus Disease 2019 pandemic was touched upon, to evaluate how the interplay amongst 4IR, disruption, (Christian) beliefs and technological advancement may play out. Contribution: The Fourth Industrial Revolution is speeding up the pace of change, with people having to adapt. This article explores processes of change management, juxtaposing the theory of complex systems, the cognitive science understanding of creativity and institutional memories afforded by some Christian traditions reflecting on how people managed order and chaos. (shrink)

Many people see high income as the primary motivation of today's American physicians. But in Dr. Pont offers a provocative new idea: that preserving professional autonomy has been a far more powerful motivation through this century.

Purpose:This study is meant to appraise philosophically the notion of family in Igbo African society. The study will also show the distinguishing features between the Igbo African society and the western societies in relation to the notion of family. This paper will attempt to discuss the notion of family in the Igbo-African society with a particular interest in analyzing the components that make the family in the Igbo-African society stand out.Methodology:The applicable methodology in any study is determined largely by the (...) objectives or purposes which the study is meant to achieve. For the purpose of this study, the applicable methodology will be a form of review of relative literatures, peer reviewed journals and internet sources which treated the concepts and issues relating the subject matters to be appraised by this study.Findings: The study finds that family is the smallest unit of society. The study also found that the concept of family is part and parcel of man, and it is as old as man himself. Furthermore, the study observed that there is a general assumption that the overall dispositions of conducts and characters in any given society can be traced to the conducts and characters at the family level. The study also found that the notion of family in the Igbo African society is distinct in several features and factors when compared to the one in the western cultures.Unique contribution to theory, practice and policy: Although several authors have devoted the time and scholarly efforts in researching about the concept of family; there are dearths of scholarly researched literatures which narrows the concept to the Igbo African society. It implies that there are few or no academic publications where the notion of family is philosophically appraised with specific interest to its features, and factors in the Igbo African society. It is on this note that this study comes in to fill the voidness by making a philosophical appraisal of the notion of family in the Igbo African society. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions Moore's Moral Rules Since the publication of Tom Regan's Bloomsbury'sProphet:G. E. Moore and the Development of His Moral Philosophy (Philadelphia: Temple University Press, 1986) a controversy has arisen concerning Moore's practical ethical theory. According to Regan, Moore was Bloomsbury's "liberator" whose Principia Ethica provided the rationale for ignoring the conventional rules of morality (except for "a very few") in favor of personal choice. This, says Regan, (...) is the "central thesis" of Principia. Against Regan's interpretation Avrum Stroll (JHP 26:3, July 1988: 5o4-5o5) insists that Regan's evidence is "exiguous" and that "a careful reading of [Principia's] Chapter 5 shows that Moore argues that.., we ought alwaysto follow the dictates of common morality." In a similar vein Thomas Baldwin (Mind, Jan. 1988:129-33 ) claims that Regan's thesis rests upon "a misreading of a passage in [Chapter 5 of] Principia Ethica" and yields an interpretation of Moore which asserts "the opposite" of what Moore actually says. In what follows I wish to examine the crucial passages of Principia to determine just what Moore's view is and whether Regan is indeed guilty of misreading. Because of the severe limitations regarding our knowledge of cause and effect, the most, according to Moore, that we can obtain in practical ethics, is knowledge that "one kind of action will generallyproduce better effects than another."' And this leads him to consider the justification of the rules of common morality. On pp. 162-63 Moore does say that of "any rule which is generally useful, we may assert that it ought alwaysto be observed... [and that] though we may be sure that there are cases where the rule should be broken, we can never know which those cases are, and ought, therefore, never to break it." But, as the text reveals, this assertion is preceded by the hypothesis "/f/t is certainthat in a large majority of cases the observance of a certain rule is useful" (162, emphasis added). Indeed, Moore's discussion on pp. 162-64 is focused explicitly on "those actions as to which some general rule is certainlytrue'' (162, emphasis added). So what sorts of rules are those? Moore has already said on p. 16o: "it seems possible to prove a definite utility in most of those which are in general both recognised and practised." And just which rules are both recognized and practiced? They are those which he frequently refers to as "the rules most universally recognised by Common G. E. Moore, PrincipiaEthica(Cambridge: Cambridge University Press, 1962), 155. Hereafter cited by page number alone. [595] 596 JOURNAL OF THE HISTORY OF PHILOSOPHY 98:4 OCTOBER 199 ~ Sense" (156-57). He says that for "most" of these their general utility can be "established " and is "capable of proof" (t 55-56). His examples are rules concerning murder, respect for property, industry, temperance, and keeping promises (156-57). ~ Now, assuming that what is established or capable of proof is, in Moore's parlance, "certain," and taking the moral rules of Common Sense to be roughly what Stroll means by "common morality," we can see that StroU's assertion that "Moore argues that.., we ought always to follow the dictates of common morality" is not quite correct. At most Moore seems to be saying that we ought always to follow the dictates of "most" of common morality. But even this is too strong, because Moore's phrase "the rules most universally recognised by Common Sense" suggests that Common Sense morality may include rules which are not "universally recognised," and hence, less than certain. Also, Moore says that "a great part of ordinary moral exhortation.., consists in the advocating of rules not generally practised." If Moore holds that common morality does indeed inclucJe a significant portion of rules which are neither universally recognized nor generally practiced, then even the claim that he argues that we ought always to follow most of its dictates seems questionable. As Regan observes, Moore goes on in Chapter 5 to say some things which confirm our doubts and make it very difficult to accept Strolrs assertion, even in its modified form. For Moore seems to say... (shrink)