This study discusses the numerous challenges that Chinese Muslims experience as a minority in Indonesia, as well as the role of Chinese Muslim groups in providing them with religious direction. This study employs a phenomenological approach that relies on in-depth interviews with 14 informants who were chosen purposively. According to the study, the obstacles faced are domestic constraints, where they are alienated by their extended family, and social constraints, particularly for those from disadvantaged groups. As a result of this situation, (...) they became acquainted with several Chinese Muslim organisations. Although this phenomena demonstrates a constructive cooperation among Chinese Muslims, it also implies that assimilation efforts with local Muslims are not properly manifested.Contribution: Although the decision to convert to Islam has resulted in exclusion from their extended family, they are still able to maintain their new faith by relying on Islamic organisations run by fellow Chinese Muslims. At the same time, this phenomenon illustrates that their assimilation efforts with local Muslims have not been properly realised. (shrink)

Apparently it was claimed that organisations are often not build to accommodate women’s values, primarily because they entered organisations relatively late, and work in a relatively narrow range of occupations. Given this scenario, men and women experience organisational cultures very differently and perceive gender discrimination as an issue. The number of women with children participating in the paid workforce has increased markedly over recent decades, but many workplaces have not altered their expectations or provided work policies to allow women to (...) balance work and family responsibilities There is considerable and increasing agreement that what in fact keeps women back are invisible and artificial barriers that prevent qualified individuals from advancing within their organisations and reaching their full potential – the ‘glass ceiling’ phenomenon. Although women in Malaysia now represent 44.5% of the working population and are just as academically qualified as men, they are grossly under-represented at the senior management positions. This study attempts to discover the obstacles that keep women from rising above certain level in the organisations in an effort to raise both their individual self-worth and the level of their contribution to economic development. (shrink)

Nanotechnology has revolutionized various industries and has become a notable catalyst for economic growth. The emerging issues of human health and safety associated with nanotechnology development have raised regulatory concerns worldwide. In occupational settings, the same novel characteristics of nanomaterials that are utilized for innovation may also be the source of toxins with adverse health effects for workers. The existing regulatory framework may function effectively to regulate chemical substances in their conventional forms but may not be adequate with regard to (...) the specific issues of nanoform substances. A foundation of knowledge concerning properties of nanomaterials, and risk management approaches for these materials have been established, but conclusive results remain elusive. It is difficult for lawmakers to regulate nanotechnology-related activities effectively if conventional regulatory mechanisms are applied. The present article analyses in a country study the adequacy of existing Malaysian occupational safety and health law with regard to the specific issues presented by nanotechnology. The applicable regulatory approaches are examined to justify the adoption of soft law instruments as regulatory mechanisms for nanotechnology. A number of soft law best practices are briefly discussed as a basis to recommend practical solutions to close the existing regulatory gap. (shrink)

This book offers an opportunity for an anti deficit and positive examination of Black/Black-multiracial culture and its role in creating educational efficacy among academics of color. Through personal narrative, educational and learning theory, and creative writing/poetry, this hybrid text examines the cultural path to the doctorate.

With concerns regarding climate change rising, companies and policy makers seek to understand the precursors to environmentally-friendly consumer choice. Decision modes are the qualitatively different psychological processes employed to arrive at decisions. Across six studies, the present project establishes (a) which decision modes are employed by consumers to decide between electricity plans that differ in environmental impact, and (b) how employed decision modes affect those choices. We demonstrate that consumers are most likely to use Calculation Modes when facing such choices. (...) Importantly, we find that Affect or Role Modes promote more environmentally-friendly choices, while Calculation Modes decrease environmentally-friendly choices. Experimentally promoting use of a Role Mode over a Calculation Mode increases selection of environmentally-friendly alternatives, and the relative degree of employing the Role Mode mediates this effect. Our findings provide insight into how decision mode usage can alter environmental decisions, and suggest mechanisms and tools for marketers and policy makers to influence consumer choice. (shrink)

There are several primary questions which can lead to asking about the religious urgency related to the mankind’s life. “Is it available for a man to escape from the existence of religion?” “Why does a man need a religion? Why should Islam be born as a religion?” These questions are answered by M. Quraish Shihab based on his commentary. He stated that to have a belief for a man is a nature. While the reason that brings Islam as a fitrah (...) religion is, it is a belief which was brought by the last prophet: Muhammad. The focus of this research is ‘how is the authenticity of the Islamic concept as the fitrah religion according to M. Quraish Shihab?’ This study aimed to analyze the perspective of M. Quraish Shihab as a fitrah religion based on the Qur’an, which points out to take any information about the authenticity of the concept of Islam as a fitrah religion. This research implements library research which applied hermeneutics method. The theory of Fazlur Rahman is used here, which strengthens to the double movement theory on tracking either the authenticity of the message or moral ideal as what outlined in Tafsir Al-Mishbah. Based on the research, it is concluded that the authentic meaning of the concept of Islam as a fitrah religion according to the Quraish Shihab is an exclusive belief and a positive behavior. All prophets are Muslims, but all humans alive after Prophet Muhammad should embrace Islam as part of their submission form to Allah by voluntary and peaceful ways. Non-Muslims should be persuasively introduced to Islam. Because do not embrace Islam not only ignoring fitrah but also denying Muhammad as the last prophet. Nevertheless, M. Quraish Shihab considers it’s important for Muslims to respect other religions in order to maintain social justice by living in peace, mutual understanding and cooperation without sacrificing their faith. (shrink)

In “Racism and Bioethics: the myth of color blindness” Braddock convincingly argues that a “color blind” approach to triage and resource allocation in the setting of the COVID-19 pandemic pe...

_A many-faceted exploration of spoken eloquence: how it works, how it has evolved, and how to tap its remarkable power_ We all know eloquence when we hear it. But what exactly is it? And how might we gain more of it for ourselves? This entertaining and, yes, eloquent book illuminates the power of language from a linguistic point of view and provides fascinating insights into the way we use words. David Crystal, a world-renowned expert on the history and usage (...) of the English language, probes the intricate workings of eloquence. His lively analysis encompasses everyday situations as well as the oratory of great public gatherings. Crystal focuses on the here and now of eloquent speaking—from pitch, pace, and prosody to jokes, appropriateness, and how to wield a microphone. He explains what is going on moment by moment and examines each facet of eloquence. He also investigates topics such as the way current technologies help or hinder our verbal powers, the psychological effects of verbal excellence, and why certain places or peoples are thought to be more eloquent than others. In the core analysis of the book, Crystal offers an extended and close dissection of Barack Obama’s electrifying “Yes we can” speech of 2008, in which the president demonstrated full mastery of virtually every element of eloquence—from the simple use of parallelism and an awareness of what _not_ to say, to his brilliant conclusion constructed around two powerful words: _dreams_ and _answers_. (shrink)

Abstract When speaking about Islam and contemporary issues in science, Guessoum's Islam's Quantum Question shares many characterizations with Barbourian science and religion discourse. The focus is on theological responses to particular scientific theories. In this article I suggest an expansion of the discourse by looking at how science meets religion (as well as other local system of knowledge) in practice, in particular events such as natural disaster, when they are called upon as sources of meaning making. The encounter takes place (...) not only at the cognitive level, but may take the form of competition, collaboration, or negotiation over the authority to provide explanation. In practice the authority is supported not only by objective knowledge but involves many other factors, including politics. Thus, part of my proposal for expansion suggests the broadening of how we understand science and religion to include how assertions of authority are made in practice. (shrink)

The attempt to expand the discourse of science and religion by considering the pluralistic landscape of today's world requires not only adding new voices from more religious traditions but a rethinking of the basic categories of the discourse, that is, “science,” “religion,” and the notion that the main issue to be investigated is the relationship between the two. Making use of historical studies of science and religion discourse and a case study from Indonesia, this article suggests a rethinking of the (...) categories, including giving more attention to indigenous religions. (shrink)

This study analyzes Siyāsatnāma tradition in Sunnī political thought in terms of exploring the problem of just ruling. In the relevant literature, the dominant approach considers Siyāsatnāmas as ethical advice in general and regards them as ineffective against an unjust ruler who has no ethical concern. This study criticizes this dominant view by claiming that in addition to the religious/ethical argument to promote a just rule, the Siyāsatnāma tradition develops a second argument designed specifically for an unjust ruler who ignores (...) ethical advice. This second argument is ignored by the dominant position about the Siyāsatnāma tradition. I have called it self-interest argument in this study. An unjust ruler’s self-interest is to maintain, empower, and hand down his power to his descendants. The self-interest argument tries to convince a ruler who dismisses ethical advice to adopt just ruling by revealing that even for an unjust ruler the best strategy is just ruling to reach for his worldly aims. Summary: Earlier civilizations generated a Siyāsatnāma tradition to provide ethical and practical advice to rulers about a just and efficient ruling in a society. This tradition played an important role in classical Islamic political thought. Muslim rulers and thinkers who are acquainted with this tradition as a result of early Islamic conquests. In the beginning, some Siyāsatnāmas were translated into Arabic but later Muslim administrators and thinkers wrote original Siyāsatnāmas by including their experiences and other Islamic sources. The Siyāsatnāmas put forward both ethical advice and practical methods for rulers to rule justly and efficiently their states. While ethical advises are mainly derived from religious sources and individuals considered to be holy, practical methods are gathered from experiences of rulers who became successful in establishing just, efficient, and strong states in history. The Siyāsatnāma tradition does not seek theoretical, abstract, and philosophical models of just ruling. Rather it relies on experimental reason, common sense, historical wisdom, and ethical reasoning. This tradition is called “Mirrors for Princes” in Western political thought. In the relevant literature, the Siyāsatnāma tradition is seen as ethical advice in essence. This approach argues that this tradition simply relies on ethical and religious arguments to promote just ruling without devising any institutional measures such as a check and balance system to constraint the authority of the ruler. In the absence of any institutional control over the power of the ruler, the ethical argument means that: If the ruler rules justly, he would be awarded in the afterlife, while if he rules unjustly he would be punished in the afterlife. According to this approach, without any institutional measure, the Siyāsatnāma tradition, in reality, leaves the problem of just ruling to personal preference and the conscious of the ruler. It is up to the ruler whether he rules justly or unjustly, for there is not any external constraint over his power, given that he does not care about the afterlife. If he has a concern about his salvation in the afterlife, ethical advice would be effective, otherwise, those advice would not have any influence over him. As a result, according to this approach, the ethical argument fails in the final analysis against the unjust ruler who has no ethical concern. This dominant view ignores a second approach developed in the Siyāsatnāma tradition specifically to convince the ruler who has not any ethical concern to rule justly. I call it self-interest argument in this study. Unlike the dominant approach’s claim, the Siyāsatnāma tradition takes the problem of unjust ruler seriously and appeals to his self-interest to convince him to rule justly. The self-interest argument is clearly aware of the limits of the ethical argument against the ruler who does not care about the afterlife. An unjust ruler’s self-interest is to maintain, empower, and then hand down his dynasty to his descendants. The self-interest argument tries to convince a ruler ignoring ethical advice to adopt the just ruling by revealing that even for an unjust ruler the best strategy is just rule to reach for his worldly aims. Many historical examples are given to make it clear that unjust rules are short-lived.The essence of the self-interest argument is that: The just rule creates trust both among individuals and the state and society, then this widespread trust awakens the desire of attaining a comfortable life in human nature. The efforts of the individuals with the purpose of attaining a comfortable life lead to social and economic development in society, which in turn increases the financial sources of the state. That is why a just rule is the only solution to create a strong state as well as a developed society. The unjust ruling on the other hand, leads to distrust between the state and society and among individuals. This distrust and fear from the state lead to deterioration of the economic situation, for the desire embedded in human nature to attain a comfortable life would not awaken in such a society. As a result, the ruler could not have the necessary financial resources, which would weaken his power. That is why the just ruling is the only solution that serves to the interest of a ruler who only wants worldly power. This study analyzes Mâwardî’s and Ghazâlî’s political theories to reveal the self-interest argument in the Siyāsatnāma tradition. This self-interet argument could be seen in Hobbes’ political theory also. Hobbes, as one of the founders of modern political thought, takes the civil wars created by different religious sects and ideologies in the 17th century Europe as his starting point to formulate his model of the state. Hobbes thinks that without social peace and order, there would not be a society. He offers a strong monarchy which relies on the unity of powers as a solution to establish a peaceful society. The only responsibility of Leviathan as a strong and effective state is to establish and maintain peace and order in society. Any restriction over individuals is acceptable to reach that goal according to Hobbes. The source of the authority of the ruler is not just rule but social peace and order. Yet, after securing peace and order, Hobbes argues, it is the best policy for the ruler to rule justly, for a just rule leads to both social and economic development and increases financial sources of the state. The Hobbesian argument is also self-interest argument that we could find within the Siyāsatnāma tradition. He tells the ruler that even though he does not have to rule justly, it is the best policy to serve his self-interest. (shrink)

As research focusing on stress-related growth proliferates, links between religion and growth are increasingly reported. However, little research has focused on the role that religious coping plays in subsequent growth from major stressful life events. Findings from three longitudinal studies that examined aspects of religiousness as determinants of stress-related growth, as well as the potential mediation by religious coping, are presented. Results suggest that the influences of religiousness on growth vary by sample and by type of stressor. Further, religious coping (...) was found to mediate influences of religious orientations on growth for students and for older adults dealing with a variety of problems, but was unrelated to growth following bereavement in a second sample of students. Together, these studies provide support for the notion that religiousness influences growth in complex ways, only some of which are mediated through religious coping. Future research considerations are discussed. (shrink)

Can the intellect or the intellectual faculty be its own object of thought, or can it not think or apprehend itself? This book explores the ancient treatments of the question of self-intellection - an important theme in ancient epistemology and of considerable interest to later philosophical thought. The manner in which the ancients dealt with the intellect apprehending itself, took them into both the metaphysical and epistemological domains with reflections on questions of thinking, identity and causality. Ian Crystal traces (...) the origins from which the concept of self-intellection springs, by examining Plato's account of the epistemic subject and the emergence of self-intellection through the Aristotelian account, before the final part of the book explores the problem of how the intellect apprehends itself, and its resolution including Plotinus' reformulation and the dilemma raised by Sextus Empiricus. Crystal concludes that Plotinus recasts the metaphysical structures of Plato and Aristotle in such a way that he casts the concept of self-intellection in an entirely new light and offers a solution to the problem. (shrink)

As zoos have developed more successful captive breeding programs, they now face a question of what to do about “surplus” animals. One strategy used by European zoos in recent years has been to allow animals to breed freely, then kill unwanted offspring. I argue that this strategy wrongs the animals in question and that the justifications that have been offered for the practice are inadequate. I provide background on the practice, discuss the moral status of animals and potential grounds for (...) the prima facie duty not to kill, and then examine and ultimately dismiss justifications for killing in this case. (shrink)

This article is currently available as a free download on ingentaconnect.

ABSTRACT : This paper explores two interconnected themes that reoccur throughout the Laches: reworking the role of the father and the harmony of one’s words with their actions, the Dorian mode. These two themes, in addition to the discussion of courage, will turn out to be directly relevant to the nurturing of the souls of the sons. The question then arises whether any of the interlocutors present are adequate father figures who might be able to nurture the souls of the (...) boys in a manner that is adequate. Judging by the conclusion of the dialogue, the only possible candidate is Socrates. (shrink)

This short paper serves as an introduction to the Projects section of this issue of Humanist Studies & the Digital Age, since the contributions are connected by the authors' participation in a roundtable at the Modern Language Association Annual Conference in 2017. The papers explore the research outcomes from developing and deploying different Digital Humanities projects with Italian Studies materials. The introduction outlines the different methodologies, critiques of digital approaches, and implications for the field offered by the four contributions. The (...) essay ultimately argues that through their humanistic engagement with the technology that drive the projects, the scholars connect their approaches to timely concerns facing all consumers and critics of digital and computational products. (shrink)

Using Galileo Galilei's Saggiatore and Ludovico Ariosto's Orlando furioso as a focal point, this article evaluates a mixed methods approach for identifying matches of words and phrases that are rich material for close reading and contextualization. The method focuses on ngram matches and networks of phrases that are used together. The similarity of Galileo's treatise to Ariosto's poem is compared to 45 other early modern Italian texts to evaluate the relative exceptionalism or normality of the findings. Ngram matches reveal a (...) series of previously unknown connections between the Saggiatore and Furioso, which indicate an analytical understanding of the poem, rather than borrowing of narrative or figurative expression. Network analysis offers a preliminary outline for two communities of texts that frequently use the same ngrams found in the Furioso. (shrink)

We have a reason to pursue good patterns of reasoning in the determination of the means to the satisfaction of our desires. To deny this, it seems, would be to turn our backs on rationality. Furthermore, we would agree that we all have the same reason to do so. Is this reason internal or external? If external reasons are incoherent, as Bernard Williams claims, what choice do we have but to assume that it is internal? ;If we assume that it (...) is internal, however, we run into difficulties. How does the internalist explain the fact that all individuals have the same reason to pursue good patterns of reasoning? She could argue as Williams does, and claim that every rational deliberator, by virtue of being a rational deliberator, has a desire to be rationally and factually correctly informed. If she is right, all rational deliberators have an internal reason to strive towards soundness and completeness. I show that this argument fails. There are other arguments available to the internalist. I argue, however, that they all result in the necessity of acknowledging a third class of reasons, non-contingent reasons. ;Non-contingent reasons are a bit like external reasons and a bit like internal reasons. On the one hand, they resemble external reasons, for they recommend actions independently of the particular desires that we happen to have. On the other hand, however, non-contingent reasons resemble internal reasons, for neither non-contingent reasons nor internal reasons recommend actions independently of the efficacy of those actions to satisfy our desires. Even so, non-contingent reasons are very different from internal reasons. Internal reason statements ten us what we ought to do in order to satisfy a particular desire; their truth therefore depends upon the content of an individual's desires. Non-contingent reasons ten us what we ought to do in order to be a reliable and efficient desire satisfier; their truth depends upon whether the recommended action is a means to the satisfaction of all of our desires. (shrink)

In this paper, I argue that Plotinus offers us a new and interesting account of self-intellection. It is an account which is informed to some extent by a dilemma that Sextus Empiricus raised about the intellect being to apprehend itself. The significance of Sextus' dilemma is that it sets out the framework within which such a cognitive activity is to be dealt with, namely the intellect must apprehend itself qua part or qua whole, both of which according to him are (...) impossible. Plotinus, I think, successfully gets around this dilemma and is able to explain how the intellect can think itself qua whole. In the process of doing so, he offers an account of self-intellection in which the thinking subject or thinker becomes active in terms of generating its intellectual content, namely itself; a move which is a break from the traditional Platonic/Aristotelian account of the intellect. The paper itself is set up as follows. I start by mentioning the dilemma which Sextus raises about self-intellection. Then I attempt, through an analysis of the noetic intellect's structure, to show how Plotinus is able to offer an account of self-intellection in terms of whole apprehending whole. I conclude with Plotinus' analysis of the light analogy as a means of explaining how this intellectual process works. (shrink)

Oracles and philosophy -- Oracles, allegory and mystery cults -- Debating oracles: pagan and Christian perspectives -- Debating oracles: Porphyry's letter to Anebo and Iamblichus' De mysteriis -- Divination, rationality and ritual in neoplatonism -- Divination inspiration, possession and contact with the gods in Iamblichus' De mysteriis -- Divination and theurgy in Iamblichus' De mysteriis -- Manifesting the gods: oracles as symbola.

Crystal Cordell - Metaphysics and Method in Plato's Statesman - Journal of the History of Philosophy 46:1 Journal of the History of Philosophy 46.1 168-169 Muse Search Journals This Journal Contents Reviewed by Crystal Cordell University of TorontoÉcole des Hautes Études en Sciences Sociales, Paris Kenneth Sayre. Metaphysics and Method in Plato's Statesman. Cambridge-New York: Cambridge University Press, 2006. Pp. xii + 265. Cloth, $75.00. In his most recent book on Plato, Kenneth Sayre argues that the Statesman is, (...) first and foremost, a dialogue on dialectical division, the aim of which is to produce better dialecticians . The author guides the reader through a rigorous analysis of several dialectical instruments deployed in Plato's late dialogues ,.. (shrink)

Whereas the influence of regret on decision making is well-established, it remains unclear whether emotion regulation may modulate both the affective experience of regret and its influence on decisions. To examine this question, participants made decisions about options involving uncertainty using two different, instructed emotion regulation strategies. In one case, they were instructed to treat each choice individually, while in the other they were encouraged to treat a series of decisions as a portfolio. The present experiment demonstrates that approaching a (...) series of decisions as a portfolio led to less extreme affective reactions to outcomes and lowered physiological arousal levels compared to focusing on each decision in isolation. However, the different emotion regulation strategies did not alter the influence of anticipatory regret on choices. The results indicate that these different emotion regulation strategies can be used to alter the experience of regret. These findings support a role for cognitive strategies in mitigating the affective experience of regret and suggest a means to encourage consumer welfare. (shrink)

Long-term memory manages its contents to facilitate adaptive behaviour, amplifying representations of information relevant to current goals and expediting forgetting of information that competes with relevant memory traces. Both mnemonic selection and inhibition maintain congruence between the contents of long-term memory and an organism’s priorities. However, the capacity of these processes to modulate affective mnemonic representations remains ambiguous. Three empirical experiments investigated the consequences of mnemonic selection and inhibition on affectively charged and neutral mnemonic representations using an adapted retrieval practice (...) paradigm. Participants encoded neutral cue words and affectively negative or neutral associates and then selectively retrieved a subset of these associates multiple times. The consequences of selection and inhibitory processes engaged during selective retrieval were evaluated on a final memory test in which recall for all studied associates was probed. Analyses of memory recall indicated that both affectively neutral and negative mnemonic representations experienced similar levels of enhancement and impairment following selective retrieval, demonstrating the susceptibility of affectively salient memories to these mnemonic processes. These findings indicate that although affective memories may be more strongly encoded in memory, they remain amenable to inhibition and flexibly adaptable to the evolving needs of the organism. (shrink)

One of the more controversial uses of preimplantation genetic diagnosis (PGD) involves selecting embryos with a specific tissue type so that the child to be born can act as a donor to an existing sibling who requires a haematopoietic stem cell transplant. PGD with HLA tissue typing is used to select embryos that are free of a familial genetic disease and that are also a tissue match for an existing sibling who requires a transplant. Preimplantation HLA tissue typing occurs when (...) parents select embryos that are not at risk of a familial genetic disease to be a match for an existing sibling who requires a transplant. In Victoria, Australia, applications to use PGD with HLA tissue typing are reviewed by the Infertility Treatment Authority on a case by case basis. Preimplantation HLA tissue typing is prohibited prima facie because the embryo to be tested would not be at risk for a genetic abnormality or disease. Arguments for or against the use of PGD/HLA tissue typing are based on several key issues including the commodification and welfare of the donor child. This essay aims to show that that the same arguments apply to both PGD with HLA tissue typing and Preimplantation HLA tissue typing, and that the policy distinction between the two procedures is therefore ethically inconsistent. (shrink)

This research demonstrates that interpersonal emotion regulation—attempts to manage others’ feelings—influences consumer perceptions during sales and service interactions impacting brand trust and loyalty. Building on previous research linking interpersonal emotion regulation to improved outcomes between people, across five experiments, we demonstrate that antecedent-focused interpersonal emotion regulation strategies result in enhanced brand loyalty and brand trust compared to response-focused interpersonal emotion regulation strategies. Analysis of mediation models reveals this effect is explained by changes in the consumer’s emotions, which in turn influence (...) evaluations of the service interaction and subsequently impacts brand outcomes. We identify reactance as a moderator of this effect, such that customers with low reactance to interpersonal regulation attempts exhibit more favorable brand trust and loyalty evaluations. Further, we demonstrate that the visibility of interpersonal emotion regulation represents an important boundary condition. These findings support the process model of interpersonal emotion regulation and generate important insights for both theory and practice. (shrink)