As well known, some major gods of Hinduism can have both peaceful and terrible manifestations, and some of them have essentially terrible traits. For the purposes of the present collection of essays, this paper will shortly discuss how terrible deities appear to have well-defined roles in helping their devotees to feel protected and to govern fear. In particular, the discussion will focus on Śiva dancing with the elephant hide, Viṣṇu-Narasiṃha and Kālī, taking as starting points some sculptural images and briefly (...) presenting their meanings. (shrink)

The Vedas, the Hindu scripture, make it clear that God is one, not only everywhere but also everything, has no name or form and prescribes a monistic and pantheistic perspective. Still devotees of different preferences and inclinations have the option to choose different names and forms for worshipping God. Thus, Hindus worship a very large number of gods and goddesses as aspects or powers of God promoting a distinctive monotheism. The most prominent goddesses are Durga and Kali both of whom (...) are demon-slayers with unlimited power, Parvati a great wife and mother who is highly learned, Lakshmi, the goddess of wealth and Sarasvati, the goddess of learning. The most prominent gods are Brahma, the creator who supervises the beginning of each creative cycle, Vishnu, the god of preservation and Siva, the god of destruction. Vishnu has the largest following followed by Siva, a close second and Brahma, a distant third in following. Vishnu has many incarnations who come to the world to restore righteousness and order when there is great trouble. The two most popular reincarnations are Rama and Krishna, the lead characters respectively of the great epics Ramayana and Mahabharata. (shrink)

Research study on management and social responsibility in prathama sukta of R̥gveda, Hindu canonical text.

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging (...) to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy. (shrink)

This article discusses the implications of the symbology of Kali from a different and fresh perspective and positions the worship of Kali in the bigger picture of the divinisation of everything in Sanatana Dharma. It also discusses the needless marginalisation of so-called 'ugly' and 'terrible' and how these prejudices have to be overcome to realise the Divinity innate in all.

An interpretation of Kali and the explanation of the absence of a Devil in Hinduism or Sanatana Dharma. This paper shows how there is no 'dichotomy of divinity' in Hinduism. The social, cultural, and spiritual implication of the iconography of Kali is also discussed in the light of women and gender studies.

Le culte grandiose de Kali, la Mère, son incomparable symbolisme, ses litanies et ses chants, embrasse l'âme de l'univers qu'il glorifie comme aucune conception religieuse ne le fit jamais. La terrifiante déesse sème la peste et les pires ravages sur ses pas, tout en accordant sa grâce et sa clémence à ses enfants assez hardis pour soulever l'horrible masque derrière lequel elle se cache la figure. Ceux-là retrouveront les traits radieux qui ont enchanté leur enfance. La sublime conception de Kali, (...) la Mère, découle d'une philosophie moniste qui s'écarte pourtant sensiblement de la philosophie Védanta de Shankara. Tous deux partent, il est vrai, de la même idée. Ils admettent l'un et l'autre une substance une, indivisible et éternelle, que les Védantins appellent Brahma et les adorateurs de Kali, la Mère, Siva. Mais il y a divergence quant aux manifestations. Pour Shankara il n'y a qu'illusion. Il tranche le lien qui rattache le phénomène à l'absolu. Il se demande qui a pu susciter l'apparence. Mais, l'absolu étant la vérité même, il n'a pu engendrer l'apparence pas plus que la lumière n'aurait pu engendrer l'obscurité. Qu'y avait-il donc de commun entre les Brahmas et Maya? A première vue il semble qu'il n'y a aucun rapport. Pour Shankara il n'était besoin d'aucune relation, puisque Maya n'existe pas en réalité et que le monde n'est que mirage. Le monde n'existe que pour l'esprit qui est lui-même sujet aux hallucinations. Adorer la Mère, c'est accepter l'univers dans ses aspects les plus terrifiants. Cette philosophie est diamétralement opposée au christianisme dans son culte du Dieu d'amour, du Père plein de miséricorde. Le christianisme enseigne que tout se fait pour notre bien, tandis que pour les adorateurs de Kali, l'univers est féroce et hostile à l'homme, qui avant tout doit se montrer supérieur aux événements. Mais Kali n'est pas seulement la destructrice. Si elle démolit inexorablement toutes les formes vitales qui ont fait leur temps et qui se détériorent, elle en crée au fur et à mesure des nouvelles. C'est dans cette conception de la Mère qu'il faut chercher tout d'abord le mystère de l'esprit indien. Dans son essence la plus intime la mère du monde est l'absolu, est Siva même. Comme telle elle représente la connaissance, l'entité et la joie absolues. Pour les adorateurs de Kali les mots Mantram Saham (je suis elle) renferment la clef de la vie et dissipent crainte et tristesse. (shrink)

While the Bhagavad Gītā is an acknowledged treasure of world spiritual literature, few people know a parallel text, the Īśvara Gītā. This lesser-known work is also dedicated to a god, but in this case it is Śiva, rather than Kṛṣṇa, who is depicted as the omniscient creator of the world. Andrew J. Nicholson’s Lord Śiva’s Song makes this text available in English in an accessible new translation. A work of both poetry and philosophy, the Īśvara Gītā builds on the insights (...) of Patañjali’s Yoga Sūtra and foreshadows later developments in tantric yoga. It deals with the pluralistic religious environment of early medieval India through an exploration of the relationship between the gods Śiva and Viṣṇu. The work condemns sectarianism and violence and provides a strategy for accommodating conflicting religious claims in its own day and in our own. (shrink)

Le culte grandiose de Kali, la Mère, son incomparable symbolisme, ses litanies et ses chants, embrasse l'âme de l'univers qu'il glorifie comme aucune conception religieuse ne le fit jamais. La terrifiante déesse sème la peste et les pires ravages sur ses pas, tout en accordant sa grâce et sa clémence à ses enfants assez hardis pour soulever l'horrible masque derrière lequel elle se cache la figure. Ceux-là retrouveront les traits radieux qui ont enchanté leur enfance. La sublime conception de Kali, (...) la Mère, découle d'une philosophie moniste qui s'écarte pourtant sensiblement de la philosophie Védanta de Shankara. Tous deux partent, il est vrai, de la même idée. Ils admettent l'un et l'autre une substance une, indivisible et éternelle, que les Védantins appellent Brahma et les adorateurs de Kali, la Mère, Siva. Mais il y a divergence quant aux manifestations. Pour Shankara il n'y a qu'illusion. Il tranche le lien qui rattache le phénomène à l'absolu. Il se demande qui a pu susciter l'apparence. Mais, l'absolu étant la vérité même, il n'a pu engendrer l'apparence pas plus que la lumière n'aurait pu engendrer l'obscurité. Qu'y avait-il donc de commun entre les Brahmas et Maya? A première vue il semble qu'il n'y a aucun rapport. Pour Shankara il n'était besoin d'aucune relation, puisque Maya n'existe pas en réalité et que le monde n'est que mirage. Le monde n'existe que pour l'esprit qui est lui-même sujet aux hallucinations. Adorer la Mère, c'est accepter l'univers dans ses aspects les plus terrifiants. Cette philosophie est diamétralement opposée au christianisme dans son culte du Dieu d'amour, du Père plein de miséricorde. Le christianisme enseigne que tout se fait pour notre bien, tandis que pour les adorateurs de Kali, l'univers est féroce et hostile à l'homme, qui avant tout doit se montrer supérieur aux événements. Mais Kali n'est pas seulement la destructrice. Si elle démolit inexorablement toutes les formes vitales qui ont fait leur temps et qui se détériorent, elle en crée au fur et à mesure des nouvelles. C'est dans cette conception de la Mère qu'il faut chercher tout d'abord le mystère de l'esprit indien. Dans son essence la plus intime la mère du monde est l'absolu, est Siva même. Comme telle elle représente la connaissance, l'entité et la joie absolues. Pour les adorateurs de Kali les mots Mantram Saham (je suis elle) renferment la clef de la vie et dissipent crainte et tristesse. (shrink)

This book brings out the essentials of Hinduism as expounded in the Vedas, the main Upanisads, the Munusamhita, the Ramayana, the Mahabharata, the minor Upanisads, the Puranas, the Bhdgavat Gita and the other Gitas. It traces the development of Saivism, Saktaism, Vaisnavism, and the other minor cults in the minor Upanisads, the main Puranas, the Bhdgavat Gita, the Bhagavat Gita, the siva Gita, the Devi Gita, and the other Gitas, and expounds their theoretical and practical teachings. It traces the evolution (...) of pure monism (Advaitavada), which permeates the religious literature of the Hindus. It elavorately deals with the triple method of disinterested works, devotion and integral knowledge for the realization of the Absolute Spirit or God. It deals with the ethical teachings of Hinduism as expounded in the non-philosophical religious literature, which are catholic, humanitarian and universal, and which constitute the inner core of religious life. The book tries to give an objective treatment of the inner thoughts of Hinduism stripped of its cumborous and outworn symbolism based on the original texts. So the ideas are expressed m simple philosophical. Language, which is not unintelligible to the lay man. If it can remove some misconceptions about Hinduism and help some readers enter into its sprits, the author's labour will have been amply repaid. (shrink)

This article briefly analyses why Sri Ramakrishna was so happy that Swami Vivekananda had accepted Kali and tries to show that the worship of Kali is the ultimate step in accepting everything as divine.

Goddess traditions have much to contribute to reflections on the feminine in Imago Dei. Christian theologians and scholars have found goddess traditions in Hinduism as a source of enrichment for Christian theology. Using the Yogini Tantra, a seventeenth-century Tāntric text from India, I argue that the role of Kālï in the Tāntric Trinity and the conceptualization of Kālï-ness as explicated in Hindu Tantra helps us reconsider the role of the feminine in the Christian conception of the trinitarian Godhead and Imago (...) Dei. Kālï-ness offers the feminist scholar of theology a way of doing “thealogy.” Reflecting on the pneumatological dimension of the Tāntric trinitarian godhead and the role of Kālï as pneuma manifesting within and outside of the Godhead helps us reflect on the theological understandings of the Christian trinitarian godhead. I explore the kind of possibilities that such a comparison opens us up to in interreligious learning. (shrink)

The Mahapuranas embody the received tradition of Hindu mythology. This anthology contains fresh translations of these myths, only a few of which have ever been available in English before, thus providing a rich new portion of Hindu mythology. The book is organized into six chapters. "Origins" contains myths relating to creation, time, and space. "Seers, Kings and Supernaturals" relates tales of rivers, trees, animals, demons, and men, particularly heroes and sages. Myths about the chief gods are dealt with in three (...) separate chapters: "Krsna," "Visnu," and "Siva." The chapter "The Goddess" presents stories of the wives and lovers of the gods, as well as of Kali, the savage battle goddess. In their introductions, the editors provide a historical setting in which to discuss Hindu mythology as well as a full analysis of its basic sources. The many names given the gods and goddesses in the Sanskrit texts have been retained since their multiplicity is an essential part of the richness of the original. The editors have provided a thorough glossary to make these names accessible. (shrink)

Legends and mythological tales hold great importance in the Hindu religious tradition. Hindu scriptures have numerous mythical narratives. In general, the purpose of these narratives, decorated with many supernatural figures and elements, is to warn people, guide them to the right path by teaching the right behaviours, prevent wrong behaviours, praise the glory of the gods, and explain the creation of the universe and beings. Mostly, gods are the protagonists of the myths. There are many legends that Shiva, one of (...) the great gods of Hinduism, who is described as the destructive god, is at the center. In addition to Shiva's majesty, being 'absolute truth' and kindness, his wrath, destructiveness and indifference to the world are also the subject of these narratives. These legends, reflecting Shiva's versatility, have a great place and importance in establishing the philosophical and theological foundations of Shivaism, the second largest sect of Hinduism. In addition to emphasizing the statue and importance of Shiva among the Hindu gods, interpreting and evaluating his extraordinary deeds in different ways, these legends, which have various purposes of conveying, are also useful examples in terms of understanding many elements that are important for Hindu belief and culture. In this study, some of the legends that are an inseparable part of the Hindu religious tradition, especially those related to Shiva, will be discussed objectively with a descriptive approach, and the purpose of transmission and interpretation of these legends will be analysed within the framework of the Shivaism sect. By understanding of the Hindu god Shiva under the of the legends, it is aimed to make a more robust analysis of the understanding of god and the meanings attributed to the concept of god in Shivaism and more generally in Hinduism. (shrink)

Much of the time, human beings seem to rely on habits. Habits are learned behaviours directly elicited by context cues, and insensitive to short-term changes in goals: therefore they are sometimes irrational. But even where habitual responses are rational, it can seem as if they are nevertheless not done for reasons. For, on a common understanding of habitual behaviour, agents’ intentions do not play any role in the coming about of such responses. This paper discusses under what conditions we can (...) say that habitual responses are, after all, done for reasons. We show how the idea that habitual behaviour cannot be understood as ‘acting for reasons’ stems from a widely but often implicitly held theoretical framework: the causal theory of action. We then propose an alternative, Anscombean understanding of intentional action, which can account for habitual responses being done for reasons. (shrink)

Recently, two apparent truisms about self‐control have been questioned in both the philosophical and the psychological literature: the idea that exercising self‐control involves an agent doing something, and the idea that self‐control is a good thing. Both assumptions have come under threat because self‐control is increasingly understood as a mental mechanism, and mechanisms cannot possibly be good or active in the required sense. However, I will argue that it is not evident that self‐control should be understood as a mechanism, suggesting (...) that we might also argue the other way around: if we have independent reason to hold onto the idea that self‐control is inherently good and active, the conclusion might be that self‐control cannot be a mechanism. I will show that Aristotle's original analysis of self‐control actually offers grounds for both assumptions: he took there to be conceptual connections between self‐control and goodness/activity. By examining these connections, I argue that an Aristotelian approach could offer promising leads for a contemporary non‐mechanistic understanding of self‐control as a normative capacity. (shrink)

This article focuses on both daily forms of weakness of will as discussed in the philosophical debate and psychopathological phenomena as impairments of decision making. We argue that both descriptions of dysfunctional decision making can be organized within a common theoretical framework that divides the decision making process in three different stages: option generation, option selection, and action initiation. We first discuss our theoretical framework, focusing on option generation as an aspect that has been neglected by previous models. In the (...) main body of this article, we review how both philosophy and neuropsychiatry have provided accounts of dysfunction in each decision-making stage, as well as where these accounts can be integrated. Also, the neural underpinnings of dysfunction in the three different stages are discussed. We conclude by discussing advantages and limitations of our integrative approach. (shrink)

This book explores classic philosophical questions regarding the phenomenon of weakness of will or ‘akrasia’: doing A, even though all things considered, you judge it best to do B. Does this phenomenon really exist and if so, how should it be explained? Nacht van Descartes -/- The author provides a historical overview of some traditional answers to these questions and addresses the main question: how does the phenomenon of 'going against your own judgment' relate to the idea that we are (...) rational beings? She elaborates on the notion of rational agency and shows how different types of behaviour express or fail to express our rational agency. This leads to the speculation of what is needed for akratic action to be free action. -/- A novel position is developed, stating that certain widespread philosophical accounts of free action must conclude that 'going against your own judgment' is necessarily unfree. This also requires a reflection on possible implications for moral responsibility. Would it mean that people cannot be held accountable for irrational behaviour? -/- Kalis offers insight on whether everyday irrational behaviour differs from irrational behaviour occurring in the context of psychiatric dysfunction, and develops a view on how we should understand ourselves when we do something other than what we judge best. -/- Written for philosophers, psychologists and psychiatrists interested in issues of irrationality and philosophy of action, this is an indispensable book for both professionals and students interested in interdisciplinary endeavours in the science of mind and behaviour. (shrink)

Global forest loss is highest in the tropical region, an area with high biological biodiversity. As some of these forests are part of indigenous forest management, it is important to pay attention to such management, its values and practices for better conservation. This paper focuses on sacred freshwater swamp forests of the Western Ghats, India, and with it a faith-based approach to nature conservation. Drawing on fieldwork and focus groups, we present the rituals and rules that structure the governance of (...) sacred swamps. We also discuss in depth the ecological, socio-cultural and economic valuation of these freshwater swamps by various local groups. In this way, we show overlaps and differences of valuation among different groups. In the context of a secular state with a diversity of faith groups and migration dynamics, we propose that faith-based governance of sacred swamps can benefit from the emphasis of faith-independent, ‘accessible’ ecological, socio-cultural and economic values to foster a dialogue around sacred swamps and their place for livelihoods and nature conservation. (shrink)

This study investigates what professional caregivers working in nursing homes consider to be a good life for residents suffering from dementia. Ten caregivers were interviewed; special attention was paid to the way in which they deal with conflicting values. Transcripts of the interviews were analysed qualitatively according to the method of grounded theory. The results were compared with those from a similar, earlier study on ideals found in mission statements of nursing homes. The concepts that were mentioned by most interviewed (...) participants as important for a good life were ‘peace and quiet’, ‘going along with subjective experience’ and ‘no enforcement: the way the resident wants it’. A considerable overlap was found between the interviews and the mission statements; however, when compared with the mission statements, the interviews put less emphasis on individuality and on giving meaning, and more on offering residents pleasant activities. When faced with conflicting values, caregivers tend to make pragmatic and more or less intuitive decisions. Although this has its merits, it may be desirable to stimulate conscious reflection regarding conflict between different values. (shrink)

According to Oude Maatman (2020), our recent suggestion (Borsboom et al., 2019) that symptom networks are irreducible because they rely on folk psychological descriptions, threatens to undermine the main achievements of the network approach. In this article, we take up Oude Maatman’s challenge and develop an argument showing in what sense folk psychological concepts describe features of reality, and what it means to say that folk psychology is a causal language.

What attitude does someone manifesting implicit bias really have? According to the default representationalist picture, implicit bias involves having conflicting attitudes (explicit versus implicit) with respect to the topic at hand. In opposition to this orthodoxy, dispositionalists argue that attitudes should be understood as higher-level dispositional features of the person as a whole. Following this metaphysical view, the discordance characteristic of implicit bias shows that someone’s attitude regarding the topic at hand is not-fully-manifested or ‘in-between’. However, so far few representationalists (...) have been convinced by dispositionalist arguments, largely because dispositionalism cannot provide explanations in terms of underlying processes. We argue that if dispositionalism wants to be a genuine contender, it should make clear what it has to offer in terms of understanding of implicit bias. As a concrete proposal, we combine dispositionalist metaphysics with the idea that our normative practices of attitude ascription partly determine what it means to have an attitude. We show that such regulative dispositionalism can account for two prominent normative features of implicit bias. We conclude by suggesting that in order to engage in a meaningful debate with representationalism, dispositionalists might have to put the question ‘what counts as a good explanation?’ back on the table. (shrink)

In the wake of the brave voices of the #metoo movement, Buddhist responses to sexual abuse have led to important questions about Buddhist sexual ethics and the female consort in Tibetan cultures. One issue raised by current debates is the question of who is an appropriate consort, a discourse that has historical precedent. These debates highlight the gaps left by the understudied history of consorts in Tibetan tantric communities. This research addresses that history through a study of female consort discourse (...) in key scriptures of the Great Perfection from the fourteenth century. The text studied is The Ḍākki’s Path and Fruit, which is part of a corpus known as The Seminal Heart of the Ḍākinī. The scriptures are analyzed in terms of taxonomic discourse, interpreted with attention to structures of knowledge production as described by Foucault. It addresses the discursive transformations that facilitated the inclusion of women in the androcentric world of esoteric Tibetan Buddhism. Overall, the argument is made that this scripture sheds light on how knowledge of women and sexuality was constructed in a web of ever-changing, contradicting, competing discourses that reflect an ambivalent misogyny that simultaneously promoted and subjugated women. (shrink)

Do Heidegger-teabags give philosophy a bad name? An essay about philosophy for the general public Among many academic philosophers, philosophy for the general public has a bad reputation. In this paper I give an overview of the main points of criticism, and use these to develop a positive account of what good philosophy for the general public could be. As a first step towards such an account, I outline different views on how philosophy for the general public can relate to (...) academic philosophy. Subsequently, I argue that what makes philosophy for the general public ‘good’, is just what makes philosophical work in general ‘good’: good philosophical work has a philosophical aim, employs philosophical methods and employs these methods in a sound way. Finally I argue that communicability of philosophical ideas should not be seen as a bonus feature but as the sine qua non of philosophical thinking: if academic philosophy paid more attention to communicability, we might not even need a distinct discipline of philosophy for the general public. I conclude with some concrete suggestions for improving such communicability. (shrink)

In contemporary moral psychology, an often-heard claim is that knowing how we make moral judgments can help us make better moral judgments. Discussions about moral development and improvement are often framed in terms of the question of which mental processes have a better chance of leading to good moral judgments. However, few studies elaborate on the question of what makes a moral judgment a good moral judgment. This article examines what is needed to answer questions of moral improvement and development. (...) It distinguishes 3 types of claims that are at stake: descriptive claims, metaethical claims, and normative claims. To find out what makes certain moral judgments better than others, one needs to have insight in the psychological processes and capacities underlying moral judgment formation. However, one also needs to address the question of what makes a moral judgment justified, and this in turn requires a view on the nature of moral goodness and on the question of what makes a judgment moral at all. The author discusses possible ways in which philosophical theories in the areas of metaethics and normative ethics can contribute to the answering of such questions. Also, she provides concrete suggestions for doing interdisciplinary research that is able to address those questions in moral psychology that have both normative and descriptive aspects. (shrink)

Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, a (...) Maya, why should this appearance appear at all? If it has no foundation in reality, how and why does it occur at all? Further, how can anything be known as real unless it should appear ? Reality must appear. (shrink)

This paper is in two parts. The first presents an analysis of the epistemology underlying the practice of classical Indian mathematical astronomy, as presented in three works of Nīlakaṇṭha Somayāji (1444–1545 CE). It is argued that the underlying concepts put great value on careful observation and skill in development of algorithms and use of computation. This is reflected in the technical terminology used to describe scientific method. The keywords in this enterprise include parīkṣā, anumāna, gaṇita, yukti, nyāya, siddhānta, tarka and (...) anveṣaṇa. The concepts that underlie these terms are analysed and compared with such ideas as theory, model, computation, positivism, empiricism etc. In a short second part, it is proposed that the primacy awarded to number and computation in classical Indian science led to an artificial language that did include equations but emphasized displays that facilitated calculation, as in the Bakshali manuscript (800 CE?). It is further argued that echoes of these concepts can be recognized in current science, where computation is once again playing a greater role triggered by spectacular developments in computer technology. (shrink)

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This inspiring and practical manual shows how applying yoga's timeless principals to modern life can lead to radiant health and inner peace. Using engaging anecdotes from her students and her own challenges on the path, author Kali Om shares accessible and simple tools for self-transformation that have a deep and lasting impact.

This book is a critical exposition of multiple facets of Ludwig Wittgenstein's thoughts on ethics and religion. The book first brings out foundations of Wittgenstein's views. Then, it deals with various issues of current debates in the philosophy of Wittgenstein, such as: the notion of transcendental ethics. the dichotomy between fact and value. the distinction between religious and superstitious beliefs. the notion of happiness and human being. discussions on Fideism. whether Wittgenstein's methodology was Christian or Jewish. Wittgenstein's religious thoughts in (...) the context of logical positivism and Habermas. The book is useful not only for students of philosophy and theology but also for a lay reader who is interested in an in-depth analysis of the realm of meta-ethics and religious philosophy of language. (shrink)

The book is full of insights for undergraduate, post-graduate and research students of Philosophy and all those who are interested in the Philosophy of religion and ethics of Wittgenstein.

In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary (...) Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution: This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised. (shrink)

Background: Medical tourism, thought of as patients seeking non-emergency medical care outside of their home countries, is a growing industry worldwide. Canadians are amongst those engaging in medical tourism, and many are helped in the process of accessing care abroad by medical tourism brokers - agents who specialize in making international medical care arrangements for patients. As a key source of information for these patients, brokers are likely to play an important role in communicating the risks and benefits of undergoing (...) surgery or other procedures abroad to their clientele. This raises important ethical concerns regarding processes such as informed consent and the liability of brokers in the event that complications arise from procedures. The purpose of this article is to examine the language, information, and online marketing of Canadian medical tourism brokers' websites in light of such ethical concerns. Methods: An exhaustive online search using multiple search engines and keywords was performed to compile a comprehensive directory of English-language Canadian medical tourism brokerage websites. These websites were examined using thematic content analysis, which included identifying informational themes, generating frequency counts of these themes, and comparing trends in these counts to the established literature. Results: Seventeen websites were identified for inclusion in this study. It was found that Canadian medical tourism broker websites varied widely in scope, content, professionalism and depth of information. Three themes emerged from the thematic content analysis: training and accreditation, risk communication, and business dimensions. Third party accreditation bodies of debatable regulatory value were regularly mentioned on the reviewed websites, and discussion of surgical risk was absent on 47% of the websites reviewed, with limited discussion of risk on the remaining ones. Terminology describing brokers' roles was somewhat inconsistent across the websites. Finally, brokers' roles in follow up care, their prices, and the speed of surgery were the most commonly included business dimensions on the reviewed websites. Conclusion: Canadian medical tourism brokers currently lack a common standard of care and accreditation, and are widely lacking in providing adequate risk communication for potential medical tourists. This has implications for the informed consent and consequent safety of Canadian medical tourists. (shrink)

According to ecological psychology, agency is a crucial feature of living organisms: therefore many ecological psychologists maintain that explaining agency is one of the core aims of the discipline. This paper aims to contribute to this goal by arguing that an ecological understanding of agency requires an account of intention. So far, intentions have not played a dominant role in ecological accounts of agency. The reluctance to integrate a notion of intention seems to be motivated by the widespread assumption that (...) intentions should be understood as internal states with representational content. This assumption goes against two main tenets of ecological psychology: its anti-representationalist stance and its claim that perception is direct (in the sense of not being mediated by inferential processes). Ecological psychology thus needs a different answer to the question what intentions are. In this paper, we aim to show that Elizabeth Anscombe’s theory of intention can be fruitfully brought to bear on an ecological theory of agency. We will argue that Anscombe’s account can meet the two challenges of bringing intentions into the framework of ecological psychology: firstly it can explain what intentions are, if not representational states; and, secondly, it can show how our perception of affordances is guided by intention without undermining the idea of direct perception. (shrink)