Danaher suggests that doxological justice, grounded in an acute receptivity of the generosity of God, can decenter our current notions of justice. Instead I focus on what might be called doxological forgiveness, that is, grace-responsive forgiveness. The first section argues that a conception of forgiveness which I dub repentance-responsive is compatible with and even requires holding punitive attitudes. The second section sketches the alternative account of grace-responsive forgiveness. Those who embody this virtue have epistemic and theological warrant to entirely disavow (...) punitive emotions. The third section argues that God embodies a grace-responsive forgiveness that undermines retributivism and eclipses repentance-responsive forgiveness. (shrink)

Schizophrenia is usually described as a fragmentation of subjective experience and the impossibility to engage in meaningful cultural and intersubjective practices. Although the term schizophrenia is less than 100 years old, madness is generally believed to have accompanied mankind through its historical and cultural ontogeny. What does it mean to be “mad”? The failure to adopt social practices or to internalize cultural values of common sense? Despite the vast amount of literature and research, it seems that the study of schizophrenia (...) and of the psychoses is suffering from a generic disintegration. In this introduction, we offer an historical overview of the variety of theories and approaches to schizophrenia. We also provide an overview of how the authors in this volume attempt an integrative account where training, practice, theory and research are considered as parts of a larger whole. This is a varied and pluralistic volume, and it is up to the readers to make use of different chapters according to their own needs. (shrink)

‘Unity of virtues’ (UV) in Aristotle is the claim that the ethical virtues are mutually entailing. But commentators typically focus on the fact that wisdom implies all the ethical virtues, without explaining how the ethical virtues themselves are mutually entailing. I argue that the so-called ‘Grand End’ view, understood as applying to both wisdom (φρόνησις) and political expertise (πολιτική), allows us to give an account of UV at the level of the ethical virtues. By discussing the ethical virtues individually, I (...) show how all the ethical virtues can be seen as different aspects of the philosopher-statesman’s multifaceted character. (shrink)

The article considers the process of identity constructing in modern culture. As a result of the case analysis, the author conceptualizes the modern identity construction strategy as an individualization of identity. The worldview foundations of this strategy are revealed. It is proposed to distinguish two paradigms of identity on the basis of the function of social representation: I-as-image and I-as-symbol. The author connects the tendency of individualization and delegitimation of social institutions in modern culture with the process of transition from (...) a symbolically oriented type of consciousness to a type of consciousness focused on figurative perception. (shrink)

Human rights and civil rights, Interpretations and construction of Law and ethics, Iran.

The antithesis of nature and freedom is the central idea of Kant's philosophy. It is the direct expression of its postulated division of all existing things into the world of phenomena, which in their sum-total constitute nature, and its original foundation—the world of things in themselves, which lie beyond the categorial determinations of nature. Necessity and causal relations, like space and time, apply only to the world of phenomena; the world of things in themselves is free of these determinations and, (...) therefore, constitutes the realm of freedom—freedom from the intractable laws of nature. Thus, Kant, on the one hand, proves the unconditional subsumption of phenomena under the laws of nature, under the strictest determinism, and, on the other, insists just as decisively that freedom is the first, pretemporal link in the cause-and-effect chain of events. True, the existence of this original freedom is unprovable; it is unknowable, supersensible, and transcendent. But if we agree that there are not only phenomena but also things in themselves, then the conclusion about freedom is fully justified. If, on the other hand, we reject the existence of things in themselves, then we deny at the same time any possibility of freedom, for there are no exceptions in natural determinism. (shrink)

Study on conduct of life of Muslim women and women in Islamic perspective.

The key problems of Ivan Vyghovsky’s rule (the main problem among them – is Gadiatskiy pact in 1658) in Mykhailo Grushevskiy’s works are considered in the article. It’s emphasized the scientist’s ambiguity in treatment of polish Ukrainian compromise in 1658. On the one hand the researcher highly evaluates Ivan Vyghovskiy and his like minded persons for their realization the basic idea of social and political development of Ukrainian nation, the necessity of being independent and trying to legalize it in the (...) appropriate paragraphs of “Big kingdom of Russia”.On the other hand emphasizes the factors which caused the union “lack of vitality” and hopeless of I. Vyghovskiy’s polish foreign policy choice.In the scientist’s conception the compromise of 1658 is the result of acombination of a set of factors, opposing tendencies, which had a deep foundation; the current geopolitical realities. For the «Zaporizhzhya Army» it was seen as a salvation from the expansionist, incorporationist policy of Muscovy, the mechanism of affirmation of the Orthodox « Grand Duchy of Rus» as an equal component of the reorganized Commonwealth.Mykhailo Hrushevsky, while paying tribute to the Treaty of Hadiach asa political and legal act, which testified to the level of state thinking of the then Ukrainian elite, indicates, at the same time, his doom.First of all, the historian observes that the treatise was in a hurry, under pressure of circumstances, it may have a temporary character. The most dangerous thing in the treaty is the «... competition of the Cossack and Nobility element...». The researcher believes that the basis of the Hadiach Union was nobility, because it was called «... to restore the economic and political affluence... of this social stratum...».Even the acquisition of the nobility`s rights by the Cossack sergeant «... meant only the strengthening of the nobility stratum against the Cossack masses». Therefore, for the Cossack public (for the common people - moreover, because it was not mentioned in the treaty) the union was unacceptable. In addition, the weak power of the Commonwealth government was incapable of fulfilling allied obligations to the «Zaporizhzhya Army» and the magnate-nobility community has demonstrated its inability to engage in relations with it on a parity basis.In contrast to the Hadiach apologists in 1658, who admired the preferencesfor the Ukrainian in the field of education and culture. Mykhailo Hrushevskyconvincingly states: «For us, from a retrospective perspective, it is quite clear that the Hadiach Union did not look to be successful...».In fact, only a formal Ukrainian-Polish compromise on the 6th(16th ) September 1658, could have been the basis of a federal union of Ukraine, Poland and Lithuania: the really progressive provisions of the treaty, which were proposed by Y. Nemirich - I. Vyhovsky, were already limited in time by signing it near Hadiach ; then - substantially eliminated in the process of ratification by the Warsaw Sejm; The illogical view of the coexistence of the Cossack emancipated Ukraine with the state-regulated Crown (with privileged nobility and followed by a feudal dependent slap) is seen in the «renewed» Commonwealth. That is why the Hadiach Treaty eventually became one of the decisive factors in defeat of Vyhovsky as a hetman.And at the same time it remains a Memorandum of such a desired mutual forgiveness and consent of the elites of the two peoples for a better life of each of them. (shrink)

Background:Researchers study climate to gain an understanding of the psychological environment of organizations, especially in healthcare institutions. Climate is considered to be the set of recurring patterns of individual and group behaviour in an organization. There is evidence confirming a relationship between ethical climate within organizations and job satisfaction. Objectives: The aim of this study is to describe organizational climate for nursing personnel in public and private hospitals and to confirm the relationships among the climate variables of such hospitals. Materials (...) and methods: A correlational study was carried out to measure the organizational climate of one public hospital and two private hospitals in Granada. The Work Environment Scale was used for data collection. The Work Environment Scale includes 10 scales, ranging from 0 to 9, which were used to evaluate social, demographic and organizational climate variables. In this study, 386 subjects were surveyed in three hospitals. Results: A total of 87% of the participants were female and 16% were male. Most participants were nurses (65.6%), followed by nursing aides (20%), and technicians (14.4%). The results obtained reflected different patterns of organizational climate formation, based on hospital type (i.e. public or private) within the Spanish context. Most of the dimensions were below the midpoint of the scale. Discussion and conclusions: In conclusion, in public hospitals, there is a greater specialization and the organizational climate is more salient than in the private hospitals. In addition, in the public hospitals, the characteristics of the human resources and their management can have a significant impact on the perception of the climate, which gives greater importance to the organizational climate as decisive of the ethical climate. (shrink)

Chaos theory of the 1977 Nobel Prize laureate I. Prigogine allows to consider any religious system as a dissipative structure, the development of which corresponds to the leading characteristics of chaotic systems. It should be noted that dissipative structures are called systems whose activity creates chaos, which destroys the existing order and, at the same time, is the basis for the emergence of self-organization and higher-order order. Modern scientific studies have proved the universal nature of nonlinear systems, have shown that (...) isolated systems do not exist in the world at all - everything is interconnected. This fully applies to the development of religious systems. (shrink)

t. 1. Rasshiri︠a︡i︠u︡shchai︠a︡si︠a︡ vselennai︠a︡ absoli︠u︡ta -- t. 2. Kosmo-antropo-sot︠s︡io-prirodogenez cheloveka -- t. 3. Antropologicheskai︠a︡ istoriosofii︠a︡.

Study on the philosophy of Cārvāka, classical Indian materialist.

On Islamic philosophy in the light of Koran.

kn. 1. Chislo i forma v zhivoĭ prirode -- kn. 2. Iskusstvo arkhitektury.