Farhad Dalal argues that people differentiate between races in order to make a distinction between the "haves" and "must-not-haves", and that this process is cognitive, emotional and political rather than biological. Examining the subject over the past thousand years, Race, Colour and the Process of Racialisation covers theories of racism and a general theory of difference based on the works of Fanon, Elias, Matte-Blanco and Foulkes, as well as application of this theory to race and racism. Farhad Dalal (...) concludes that the structures of society are reflected in the structures of the psyche, and both of these are colour coded. This book will be invaluable to students, academics and practitioners in the areas of psychoanalysis, group analysis, psychotherapy and counseling. (shrink)

In this critique and extension of Foulkes' work, Farhad Dalal presents a contemporary appraisal of the theory of group psychoanalysis as a whole. Dalal argues that Foulkes was ultimately unable to take the group seriously because he did not develop a specific set of group concepts.

Supply-side interventions such as prescription drug monitoring programs, “pill mill” laws, and dispensing limits have done little to quell the burgeoning opioid crisis. An increasingly popular demand-side alternative to these measures – now adopted by 38 jurisdictions in the USA and 7 provinces in Canada — is court-mandated involuntary commitment and treatment. In Massachusetts, for example, Part I, Chapter 123, Section 35 of the state's General Laws allows physicians, spouses, relatives, and police officers to petition a court to involuntarily commit (...) and treat a person whose alcohol or drug abuse poses a likelihood of serious harm. This paper explores the ethical underpinnings of this law as a case study for others. First, we highlight the procedural and substantive standards of Section 35 and evaluate the application of the law in practice, including the frequency with which it has been invoked and outcomes. We then use this background to inform an ethical critique of the law. Specifically, we argue that the infringement of autonomy and privacy associated with involuntary intervention under Section 35 is not currently justified on the grounds of a lack of evidenced benefits and a risk of significant of harm. Further ethical concerns also arise from a lack of standard of care provided under the Section 35 pathway. Based on this analysis, we advance four recommendations for change to mitigate these ethical shortcomings. (shrink)

Are actions that are morally good, morally goosd because God makes them so? Or does God urge humans to do them because they are morally good anyway? What is, in general, the relationship between divine commands and ethical duties? It is not an uncommon belief among theists that morality depends entirely on the will or commands of God: all moral facts consist exclusively in facts about his will or commands. Thus, not only is an action right because it is commanded (...) by God, but its conformity to his commands is what alone makes it right. An action is right solely because he commands it, and solely in virtue of his doing so. This view has come to be known as the „divine command theory of morality". This paper is devoted to a brief reconstruction of claims and controversies surrounding the theory, beginning with Plato's Euthyphro, which is the historical initiator of the debate and to a reconstruction of the various lines of argument that have been set forth to defend the theory. (shrink)

What is the relationship between divine commands and ethical duties? According to the divine command theory of ethics, moral actions are obligatory simply because God commands people to do them. This position raises a serious question about the nature of ethics, since it suggests that there is no reason, ethical or non-ethical, behind divine commands; hence both his commands and morality become arbitrary. This paper investigates the scriptural defense of the divine command theory and argues that this methodology is wrong (...) as any interpretation of the text stands on a complex web of ethical and non-ethical presuppositions and as these presuppositions change so does the interpretation. (shrink)

Western jihadism is a complex phenomenon in which the imaginary dimension, the subjectivity of the actors linked to their socio-economic condition but also to their ethnicity, and beyond that, what I call their subjectivation (the ability to empower oneself as a social actor), play a significant role. In Europe, among the Muslim offshoots of migrant workers, most of the psychological developments associated with Jihadism occurs in very specific urban structures, the poor districts or suburbs, where a high concentration of urban (...) poor live with a burden of social stigma linked to the high criminality rate. These settings are often de facto ghettoes. The development of a specific urban imagination often gives meaning to the jihadist commitment among young people living in this type of settlement. This imaginary often feeds on a feeling of stigmatization among these people. Jihadism is not a quest for meaning, but its discovery, the wielding of it through embracing death and inflicting it on the ‘infidels’. It is, in another way, a punishment of society, an act of vengeance against it, be it due to personal reasons (mainly for the young downtrodden of the immigrant origin who feel stigmatized by the society) or due to the lack of ideal, utopia and social justice in society (the case of the young middle class people). This study aims at underlining the fact that social imaginaries should be at the root of socio-anthropological analysis and without understanding the meaning of social action, quantitative views give us at best a unilateral, at most a distorted view of social action and social behavior. (shrink)

It is argued that (a) the question of ‘cultural logic’ is a valid inquiry for disciplines seeking to comprehend and compare mental processes across cultures, and (b) semiotics, as the science of studying signs and signification, is an appropriate means of approaching the question of cultural logic. It is suggested that a shift needs to be made in studying reasoning across cultures from the traditional value-oriented methods of judgment to a meaning-oriented assessment. Traditional methods of cross-cultural comparison are suggested to (...) be flawed in their attempt to develop a psychological account of why different cultural societies can draw different conclusions from ‘similar’ data, because they typically do not take into account the culturally-specific processes of ‘meaning’ and semiosis. These processes, it is argued, cause input data to develop differentially from one semiotic context to another. In other words, before reaching the cognitive processing level data is already shaped by the semiotic context, thus what is processed cognitively by two individuals in two cultural/semiotic contexts is no longer ‘the same.’ A semiotically conceived notion of cultural logic is therefore a crucial factor in any cross-cultural study of cognitive and psychological systems. (shrink)

Modern philosophers normally either reject the „divine command theory” of ethics and argue that moral duties are independent of any commands, or make it dependent on God's commands but like Robert Adams modify their theory and identify moral duties in terms of the commands of a loving God. Adams regards this theory as metaphysically necessary. That is, if it is true, it is true in all possible worlds. But Swinburne's position is unprecedented insofar as he regards moral truths as analytically (...) necessary. In this paper Swinburne's argument will be discussed and I will reveal some of the difficulties involved in categorising general moral principles as logical truths. (shrink)

ABSTRACTAtiq Rahimi accepted the invitation to present his keynote Ecrire l’exile at the 2018 international workshop ‘Refugees in Literature, Film, Art and Media: Perspective on the Past and Presen...

Volume 20, Issue 7, July 2020, Page W4-W6.

In the rapidly evolving field of wireless power transfer (WPT), achieving systems that combine efficiency with reliability is crucial. This paper presents a simulation-based approach using CST Studio Suite to optimize WPT systems for wireless battery chargers in electric bikes. The study fixes the size of both the transmitter and receiver coils, the spacing between turns, and the number of coil turns, with a set distance of 20mm between the transmitter and receiver coils. CST Studio Suite is employed to determine (...) the parameters of resonance capacitors and the optimal switching frequency to enhance WPT efficiency. This powerful simulation tool allows researchers and engineers to design resonance compensation circuits more effectively, optimizing power transfer efficiency. The simulation conducted with CST Studio Suite confirms its effectiveness in designing a WPT system, achieving an impressive peak efficiency of 99.61% at the resonant frequency. The paper demonstrates CST Studio Suite's capability to accurately predict WPT system performance by developing detailed electromagnetic models and fine-tuning simulation parameters to reflect real operating conditions. Iterative simulations resulted in optimized practices, validated by select results that highlight the method's effectiveness and showcase an optimal balance between system complexity and efficiency. These findings provide a strategic framework for future WPT system development, offering practical guidance for researchers and industry professionals aiming to advance WPT technology. (shrink)

Depuis le début du XXe siècle, se sont succédé en Iran quatre générations d’intellectuels. La première a vu officiellement le jour sous la Révolution constitutionnelle, et se réclamait d’un pluralisme politique entretenant des relations ambiguës avec l’islam. La seconde, sous Réza Shah, dans les années 1930 et 1940, se réclamait du nationalisme ou du marxisme, l’islam étant marginal dans leur horizon intellectuel. La troisième génération, à partir des années 1960, revient à l’islam et y puise les ressources pour lutter contre (...) l’autocratie du chah et l’impérialisme occidental. L’islamo-marxisme en est la conséquence pour la grande majorité d’entre eux. Enfin, après la Révolution islamique s’ouvre, dans les années 1990, une nouvelle période où les intellectuels « religieux » présentent une version pluraliste de l’islam qui remet en cause la théocratie islamique au nom d’un islam spirituel ou qui laisse le champ politique à la société. Cette nouvelle version de l’islam remet en cause le gouvernement du Jurisconsulte Islamique sur lequel est fondée la République Islamique d’Iran. L’opposition intellectuelle au pouvoir se décline désormais pour la première fois de manière explicite à partir d’une vision qui entend concilier islam et démocratie.Since the early 20th century, four generations of intellectuals have followed each other in Iran. The first was officially born in the wake of the Constitutional Revolution. It was based on a political pluralism maintaining ambiguous relations with Islam. The second, under the rule of Reza Shah, in the 1930s and 1940s, combines nationalism and marxism, Islam being of marginal interest at the time. The third generation, after the 1960s, reverts to Islam, in which it finds the intellectual weapons against the despotism of the monarch and Western imperialism. As a result, a combination of Islam and marxism defines their intellectual horizon. Eventually, after the Islamic Revolution, in the 1990s, a new period sets in, in which the « religious intellectuals » work out a pluralist version of Islam that questions Islamic theocracy in the name of a spiritual Islam or a religion that does not impose its views on the political arena. This new version of islam puts into question the Government of the Islamic Jurist upon which the Islamic Republic in Iran is based. From now on, the intellectual opposition to the government expresses itself from a perspective that intends to reconcile Islam and democracy. (shrink)

With the principle of tour de force, we refer to the use of the power of moral legality, the strength of statutes, and the fairness of judgments. A quantum force of moral legality and legal morality serves as an imperative force in the implementation of fair criminal justice, as well as in the prevention of future victims across the globe. Contrary to positivist ideas, the simple notion of morality contains within itself the very essence of international criminal norms. If the (...) source of morality did not exist in the structure of our criminal justice, we could no longer call it criminal justice and would instead have to call it criminal revenge. Beyond the moral essence of international criminal justice, we also challenge the hidden illegality and immorality of certain attitudes. This is done in order to prevent acts which violate human rights law and criminal justice provisions. The codes of international human rights law cannot properly function without the comprehensive nature of morality which elevates the moral virtue of international criminal justice and strengthens the tour de force. One may observe that the principle of the tour de force of the moral virtue within the system of international criminal justice loses its legal power when governments attempt to justify their unjust decisions. This is the main reason why the major potential value of the tour de force of the moral virtue of human rights law and international criminal justice is not as strong as it should be. In order to achieve a vision of the tour de force of moral virtue, we need to establish a devoted influential ethical vision of the truth beyond political tradition. An unparalleled philosophical piece of literature for libraries. (shrink)

In the year 1749 Adam Smith conceived his theory of commercial liberty and David Hume laid the foundation of his monetary theory. These two intellectual developments, despite their brevity, heralded a paradigm shift in economic thinking. Smith expanded and promulgated his theory over the course of his scholarly career, culminating in the publication of The Wealth of Nations in 1776. Hume elaborated on the constituents of his monetary framework in several essays that were published in 1752. Although Smith and Hume (...) devised their economic theories in 1749 independently, these theories complemented each other and to a considerable extent created the structure of classical economics. (shrink)

We briefly review the recent literature on globalization, and present empirical evidence showing that economic globalization has been correlated with higher economic growth and lower poverty rates. We then evaluate the consequences of economic globalization in light of standards of commutative justice as Smith articulated, distributive justice as Rawls presented, and practical justice as Kolm explicated. This essay argues that economic globalization fulfills the requirements of all three species of justice.

Le problème du mondeLe problème du monde, de sa légitimation, de sa donation, et du rapport qu’entretient celui-ci avec l’ego a été et demeure le problème de la constitution en philosophie. On connaît la solution kantienne qui consiste à privilégier la légalité de notre subjectivité transcendantale à la place de l’objectivité en soi du monde. Or Michel...

If the divine will is not subject to any principle, and God controls all truths including moral truths, morality will be arbitrary at the deepest level. It will not be possible to offer any explanation of why God has willed certain actions rather than their contraries. Throughout the history of philosophical debate there have been many attempts to support the dependence of moral truths on God's command (or divine command theory) and at the same time to avoid this charge of (...) arbitrariness. In the West, one such an attempt has been made by Thomas V. Morris and Christopher Menzel (, hereafter M&M), who refer to their position as theistic activism. In this paper I will discuss their view and argue that: 1) their position does not satisfy the requirements of divine freedom, and that 2) to regard moral truths as necessary and unalterable is not adequate. (shrink)

Contract cheating is a challenging problem facing higher and further education providers (HE and FE) worldwide. In the UK, contract cheating has been identified as a growing problem by the HEA and, more recently, the Quality Assurance Agency for Higher Education and the Department for Education. The high rate of contact cheating among students suggests that 8–9% of degrees awarded in the UK are unsafe. To address this issue, the current study with a new approach seeks to investigate student’s motivations, (...) experiences, and rationale for using contract cheating from their point of view. Collected data has been subjected to content analysis and the findings show different phases and drivers in this process. This study will help increase awareness among UK academics and education providers about the processes involved in contract cheating and propose a set of recommendations for the future. (shrink)

Tracing the history of the Ottoman and Safavid empires back to the Middle Period of Islamic history, this article focuses on their origins in the chieftaincies and the hybrid cultural formations of the Anatolian regions. While considering the inter/intracivilizational historical context of their respective rise to power, it is argued that the structural makeup of the empires differed primarily in their disparate forms of Sufi-knightly cultures, identified here as knightly-heroic (Ottoman) and millenarian-populist (Safavid), which is essentially tied to two distinctive (...) types of tribal political organizations: frontierchieftaincy (Ottoman) and sectarian-chieftaincy (Safavid). Although the original Ottoman and Safavid chieftaincies, based on the militant Ghazi and Qizilbash orders, dissolved once the roaming bands of warriors were replaced by more settled military formations in the course of long-term state-building processes, the influence of their Sufi-knightly cultural heritages is still manifest in modern Iranian and Turkish societies. (shrink)

Une tentative d'élaboration d'un statut du sujet qui fonde les sciences sociales, en y incluant la dimension religieuse.

Trois mouvements sociaux caractérisent la société iranienne d’aujourd’hui. Le premier est le mouvement des étudiants, qui combine des revendications culturelles pour une société plus ouverte avec des demandes politiques pour une société plus libre, dans laquelle la participation active des citoyens à la scène politique devrait être reconnue. Le second mouvement est celui des femmes, par lequel des femmes d’âge moyen ainsi que la nouvelle génération expriment leur demande pour une société moins discriminatoire vis-à-vis des femmes. Le troisième mouvement est (...) celui des intellectuels, par lequel de nouvelles interprétations de l’islam mettent en question la nature théocratique du régime politique en vigueur. Contrairement aux mouvements des années 1970, qui débouchèrent sur la révolution islamique de 1979, les nouveaux mouvements sociaux en Iran ont une forte dimension démocratique. Ils sont « protodémocratiques » dans le sens où ils revendiquent l’ouverture du système politique au nom d’une nouvelle version de l’islam, moins holistique, plus individualiste, séparant le registre de la spiritualité religieuse de celui du politique.Three social movements characterize today’s Iranian society. The first is the students’ movement which combines cultural demands for a more open society with a political one, for a freer society in which the citizens’ participation to the political system should be recognized. The second is the womens’ movement, through which middle-aged women and the younger generation express their claim for a less gender-discriminating society. The third movement is the intellectuals’ movement, in which new interpretations of Islam put into question the theocratic nature of the political regime. Contrary to the movements of the 1970s that ended up in the Islamic Revolution of 1979, the new social movements in Iran have a strong democratic dimension. They are « protodemocratic » in the sense that they ask for the opening of the political system in the name of a new version of Islam, less holistic, more individualistic, separating the realm of religious spirituality from the arena of the politics. (shrink)

This article is devoted to the study of the Arab revolutions actors, especially in Tunisia and Egypt. Highlighting the similarities and differences between the two cases, it draws attention to the differences between two types of social actors (secular/religious) that appeared in 2011. It also seeks to analyze their relation to real or symbolic violence and thus restores their specific aspects by studying the positioning of institutions (police, justice) facing the civilian actors and their attitude to major changes in both (...) countries. (shrink)

During the last quarter of a century, Iran has undergone fundamental changes. The revolution was supported by a heterogeneous coalition of social forces, but it led to a war with Iraq and the stabilization of an Islamic regime. Since the end of the 1980s, four different types of new social actors have emerged in Iran: post-Islamist intellectuals; feminists; students as a nonrevolutionary, reformist and democratically minded group; and ethnic movements. These actors mostly (with the exception of some intellectuals) belong to (...) a generation which did not take part in the revolution; their aspirations and demands are totally different from those most characteristic of the revolutionary phase. The election of President Khatami in 1997 was a result of these changes. Since then, a stalemate has prevailed: the society is post-Islamist, whereas the decisive power centres are controlled by Islamist conservatives. (shrink)

Kant’s investigations into so‐called a priori judgments of pure mathematics in the Critique of Pure Reason (KrV) are mainly confined to geometry and arithmetic both of which are grounded on our pure forms of intuition, space, and time. Nevertheless, as regards notions such as irrational numbers and continuous magnitudes, such a restricted account is crucially problematic. I argue that algebra can play a transcendental role with respect to the two pure intuitive sciences, arithmetic and geometry, as the condition of their (...) possibility. It follows that Kant’s schematism of the concept of magnitude ought to be quantitatively represented in algebraic formulas in general, and also undergo several modifications in order to suit continuities. (shrink)

This work delves into the nature of the morality of the judges and prosecutors of the ICC, who are instrumental in perpetuating the flawed concept of international criminal vacation. This work does not imply distrust in the capacities of the prosecutors or judges of the Court. However, if they are not morally and legally accountable for safeguarding the survival and security of the rights of victims, then who is? This volume places a significant emphasis on an ethical and philosophical understanding (...) of the system of international criminal justice and how the system of vacation for major criminals has become a mechanism against the universal rights of men across the globe. It is in these circumstances that we become instruments of political power, devoid of morality and humanity, driven solely by the evil greed of governments that disregard the dignity of other nations and relegate their victims to a state of insignificance. (shrink)

We examine the writings of Adam Smith and Milton Friedman regarding their interpretation and use of the concept of self-interest.We argue that neither Smith nor Friedman considers self-interest to be synonymous with selfishness and thus devoid of ethicalconsiderations. Rather, for both writers self-interest embodies an other-regarding aspect that requires individuals to moderate theiractions when others are adversely affected. The overriding virtue for Smith in governing individual actions is justice; for Friedman it isnon-coercion.

Basic Formal Ontology (BFO) is a top-level ontology used in hundreds of active projects in scientific and other domains. BFO has been selected to serve as top-level ontology in the Industrial Ontologies Foundry (IOF), an initiative to create a suite of ontologies to support digital manufacturing on the part of representatives from a number of branches of the advanced manufacturing industries. We here present a first draft set of axioms and definitions of an IOF upper ontology descending from BFO. The (...) axiomatization is designed to capture the meanings of terms commonly used in manufacturing and is designed to serve as starting point for the construction of the IOF ontology suite. (shrink)