Purpose – To review and discuss Luciano Floridi’s 2019 book The Logic of Information: A Theory of Philosophy as Conceptual Design, the latest instalment in his philosophy of information (PI) tetralogy, particularly with respect to its implications for library and information studies (LIS). Design/methodology/approach – Nine scholars with research interests in philosophy and LIS read and responded to the book, raising critical and heuristic questions in the spirit of scholarly dialogue. Floridi responded to these questions. Findings – Floridi’s PI, including (...) this latest publication, is of interest to LIS scholars, and much insight can be gained by exploring this connection. It seems also that LIS has the potential to contribute to PI’s further development in some respects. Research implications – Floridi’s PI work is technical philosophy for which many LIS scholars do not have the training or patience to engage with, yet doing so is rewarding. This suggests a role for translational work between philosophy and LIS. Originality/value – The book symposium format, not yet seen in LIS, provides forum for sustained, multifaceted and generative dialogue around ideas. (shrink)

This paper deals with transnational Hindu and Muslim movements. It rejects the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity that transforms previous practices and discourses considerably. It suggests instead that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the nation-states (...) in which these cosmopolitan projects are carried out. The paper suggests that instead of looking at religious migrants as at best conservative and at worst terrorist one should perhaps pay some attention to the creative moments in human responses to new challenges and new environments. (shrink)

Syncretism is a term which, in comparative religion, refers to a process of religious mixture, of heterogeneous blending of faiths and beliefs. Therefore it represents an aspect of religious interaction over time. Syncretism is an interesting, though evasive, concept. It may be seen negatively as a distortion of absolute Truth. It may be seen positively as a sign of tolerance. In each these cases, it must be identified in discourse. Syncretism in seventeenth-century Europe and multiculturalism in the United States today (...) belong to a discourse of tolerance and communal har- mony. This is also valid in the Indian case. I consider the situation specific to the plural culture of India. (shrink)

This article offers a preliminary analysis of Vygotsky’s theatrical reviews from his Gomel period against the background of Russian theatrical history. For several years Vygotsky published theater reviews of performances by local and travelling companies in the local newspaper. His writings show him to have been a very knowledgeable and demanding theater critic who knew both the Russian-language and the Yiddish theater perfectly well. Some parallels with his later psychological works are suggested.

This paper addresses the near impossibility of writing the social history of knowledge production in India. It also considers the question of the historicity of Sanskrit traditions. It concludes with pointing at a major lacuna in the SKS project, namely the examination or ritual and religious knowledge.

In lieu of an abstract, here is a brief excerpt of the content:A Plutarchan Hypomnema on Self–LoveLuc Van der StocktHypomnemata and QuellenforschungPlutarch's "hypomnemata statement" in the introduction to De Tranquillitate Animi has elicited much industrious activity from the scholarly world, and rightly so. The sentence (464F) invites one naturally to apply the method of classical hermeneutics (as understood by Babilas 1961, 30, 51–52), consisting in the confrontation of an author's oeuvre (its inventio, dispositio, and elocutio) with all the elements of (...) its generating "context" (historical circumstances, literary antecedents, biography and psychology of the author, immediate reasons for the composition, etc.) that might shed some light on the work in question and help to understand it. In the case of De Tranquillitate Animi Plutarch himself mentions his hypomnemata as one of the elements that contributed to this work, thus provoking his reader to investigate the relationship between these hypomnemata and the text in hand.Under the positivist paradigm generated and promoted by the physical sciences, the interpretation of texts suffered from reduction: its aim became explanation by reducing the thematic, structural, and stylistic data of a text to its antecedents, that is, by simply equating text and context; moreover, this context was frequently reduced to literary antecedents. In the present case, it was the conviction of several scholars that De Tranquillitate Animi could be explained by reducing it to an amalgamation of literary sources (Quellen) and by assuming that the hypomnemata represented these sources without further ado.The consequences of this approach were considerable: in general, Quellenforschung created the image of "Plutarch the eclectic," copying and pasting together literary sources, and De Tranquillitate Animi in particular became a textbook case of his modus operandi—it was but a patchwork of the opinions of Panaetius, or Ariston, or Epicureanism,1 [End Page 575] and one even finds a meritorious scholar who is indignant because Plutarch "mutilates" his source by disturbing its composition!2 From the conflicting scholarly opinions, from their highly hypothetical nature, and from such awkward appreciations as that just mentioned, it is easy to see that the positivist approach failed really to understand Plutarch: his personality and writing activity were so utterly neglected that one wonders why ultimately even the sentence μνημάτων was not regarded as "aliunde petita"!3Nowadays the assumptions of Quellenforschung are rejected: Plutarch's personal contribution in the invention, composition, and style of his works in general is widely recognized. In regard to his writing technique, and especially the role of the hypomnemata in it, it has been observed that the very mention of the hypomnemata in De Tranquillitate Animi does not mean that Plutarch was simply copying, let alone copying only one source;4 moreover, we are not entitled to view hypomnemata as sources5 without any qualification. As to the general tendency of the work, Stoic influences in the presentation of its theme have been seriously questioned.6While fully agreeing with the critique of Quellenforschung and sympathizing with the more positive results of our recent understanding of Plutarch, I cannot but consider the question of Plutarch's hypomnemata a continuing challenge: their importance for his "Compositionsweise"7 cannot be doubted, even if we are somewhat at a loss concerning their size, content, and nature. With the aim of advancing our [End Page 576] knowledge in this matter,8 I here identify a hypomnema, make some observations on Plutarch's treatment of it, and consequently show its relevance for the interpretation of the meaning intended by Plutarch. But before doing so, an analysis of the "hypomnemata statement" and its immediate context seems appropriate: the sentence may trigger our search and condition our expectations.An Analysis of the "Hypomnemata Statement" and its ContextThe composition of De Tranquillitate Animi took place in urgent circumstances:9 Paccius, we are told, has asked for some exegesis of Pla-to's Timaeus and (apparently in dire need)10 for some advice on tranquility of mind. The obvious messenger, Eros, has been called away urgently to Rome by Fundanus, another representative of the genus irascibile.11 Plutarch adopts emergency measures: First, he does not want to disappoint his friend Paccius completely. Thus in this "letter– essay" (Betz 1978, 199) he will deal with the theme... (shrink)

On the basis of both published and unpublished manuscripts written from 1914 to 1917, this article gives an overview of Lev Vygotsky’s early ideas. It turns out that Vygotsky was very much involved in issues of Jewish culture and politics. Rather surprisingly, the young Vygotsky rejected all contemporary ideas to save the Jewish people from discrimination and persecution by creating an autonomous state in Palestine or elsewhere. Instead, until well into 1917, Vygotsky proposed the rather traditional option of strengthening the (...) spiritual roots of the Jews by returning to the religious writings. Socialism was rejected, because it merely envisioned the compulsory redistribution of material goods and ‘man lives not by bread alone’. It was only after the October Revolution that Vygotsky switched from arguments in favour of the religious faith in the Kingship of God to the communist belief in a Radiant Future. (shrink)

The Transformation of Learning gives an overview of some significant advances of the cultural-historical activity theory, also known as CHAT in the educational domain. Developments are described with respect to both the theoretical framework and research. The book's main focus is on the evolution of the learning concept and school practices under the influence of cultural-historical activity theory. Activity theory has contributed to this transformation of views on learning, both conceptually and practically. It has provided us with a useful approach (...) to the understanding of learning in cultural contexts. (shrink)

The purpose of this paper is to review and discuss Luciano Floridi’s 2019 book The Logic of Information: A Theory of Philosophy as Conceptual Design, the latest instalment in his philosophy of information (PI) tetralogy, particularly with respect to its implications for library and information studies (LIS) .

It is Austin's view that there is no single answer to the question of what we are doing when we are perceiving. In some cases of perceiving, such as hearing, Austin thinks that it is legitimate to speak of ourselves as making inferences based on evidence and, therefore, as possibly making mistakes. In other cases of perceiving, however, such ways of speaking would be illegitimate. When we can be said to see something right in front of our noses, it is (...) meaningless to ask for our evidence, or to speak of ourselves as making inferences, or to think that we might be making mistakes. As Austin puts it, "But how absurd it is, really, to suggest that I am giving a verdict when I say what is going on under my nose!" To speak in such a manner would be, according to this view, to admit that "there is no such thing as being an eyewitness of what goes on in the 'material world'....". (shrink)

Background: Debates over legalisation of physician-assisted suicide or euthanasia often warn of a “slippery slope”, predicting abuse of people in vulnerable groups. To assess this concern, the authors examined data from Oregon and the Netherlands, the two principal jurisdictions in which physician-assisted dying is legal and data have been collected over a substantial period.Methods: The data from Oregon comprised all annual and cumulative Department of Human Services reports 1998–2006 and three independent studies; the data from the Netherlands comprised all four (...) government-commissioned nationwide studies of end-of-life decision making and specialised studies. Evidence of any disproportionate impact on 10 groups of potentially vulnerable patients was sought.Results: Rates of assisted dying in Oregon and in the Netherlands showed no evidence of heightened risk for the elderly, women, the uninsured , people with low educational status, the poor, the physically disabled or chronically ill, minors, people with psychiatric illnesses including depression, or racial or ethnic minorities, compared with background populations. The only group with a heightened risk was people with AIDS. While extralegal cases were not the focus of this study, none have been uncovered in Oregon; among extralegal cases in the Netherlands, there was no evidence of higher rates in vulnerable groups.Conclusions: Where assisted dying is already legal, there is no current evidence for the claim that legalised PAS or euthanasia will have disproportionate impact on patients in vulnerable groups. Those who received physician-assisted dying in the jurisdictions studied appeared to enjoy comparative social, economic, educational, professional and other privileges. (shrink)