Conventional electroencephalography (EEG) rarely appears in neuroethical discussions, despite its widespread use in scientific research. This oversight is largely due to its (perceived) harmlessness. There is limited empirical data regarding harm caused by EEG, with concerns mostly confined to its therapeutic applications. The conditions of EEG experiments, however, may require participants to remain still in an enclosed space for extended periods and maintain prolonged attention on monotonous tasks, sometimes while avoiding blinking. To date, there is no evidence of the impact (...) of human electrophysiological research on psychological well-being. Could these demanding conditions impact participants’ well-being beyond the risk of physical harm? Our study represents the first dedicated investigation into this aspect. To assess changes in psychological well-being and contributing factors, we administered the Positive and Negative Affect Schedule (PANAS) to participants in three distinct electrophysiological experiments before the start of the preparation phase (pre-test) and again after the experiment concluded (post-test). Our findings indicate that participants experience significant changes in their affect from pre- to post-experiment, as measured by the PANAS. Specifically, there was a significant reduction in positive affect across the group, while changes in negative affect were not observed. Furthermore, our analysis revealed that the reduction in positive affect was significantly predicted by the duration of the experiment, identifying time as a crucial factor in the negative impact on participants' psychological well-being. (shrink)

This is an expanded edition of the first comprehensive overview of the work of Jean Baudrillard, one of the most fascinating thinkers on the French intellectual scene. To the original selection of his writings from 1968 to 1985, this new edition adds examples of Baudrillard's work since that time. _Reviews of the First Edition_ "This is a good book, and the author of its selected writings, Jean Baudrillard, deserves only a share of the compliment. It is difficult to introduce a (...) difficult author, and Mark Poster has done a brilliant job. He has selected wisely from Baudrillard's writings.... More important, Poster has written what may be, pound for pound, the best introduction to a social theorist I have read.... Poster has somehow said everything the uninitiated needs to know before deciding to read Baudrillard."—_Contemporary Sociology_ "Following the lead of thinkers such as Foucault, Derrida, and Deleuze, Baudrillard engages in a task of pointing _away_ from any traditional sociological themes. His writings demand that one turn away from convenient or customary interpretations of society and, in the process, one is forced to use his or her imagination in new ways."—_Choice_ "Poster's Introduction presents what is probably as clear and intelligent an exposition of Baudrillard's ideas as you'll find anywhere."—_Philosophy and Literature_. (shrink)

In JAP 9 (1992) Gordon Graham argued that liberals cannot be counted on to support democratic institutions since there are no conceptual or strongly contingent links between democracy and liberal ideals. This paper responds to Graham's challenge by claiming that his model of liberal aristocracy is not liberal in several respects. In particular, the liberal should recognise a right to democratic participation which individuals may plausibly claim as an element in a respectable conception of how to live well. The right (...) to democratic participation is shown to stand alongside other important liberal ideals which may be justified in this fashion, e.g. freedom of religious worship and freedom of association. Furthermore, I argue against those who claim that political participation enacts delusory aspirations that the rights which are promoted and protected within a democratic constitution are necessary for both individual and collective autonomy — and so the liberal should defend them. (shrink)

Resistance towards non-Muslim leaders emerged when the case of blasphemy against Islam was brought against Basuki Tjahya Purnama, known as Ahok, as the governor of DKI Jakarta at that time (DKI Jakarta is mostly inhabited by Muslims). The case of blasphemy committed by Ahok has triggered the resistance of Muslims towards non-Muslim candidates for the regional leader election. This study uses a cross-sectional design conducted by interviewing 1121 Muslim youths who participated in regional head elections in North Sumatra. Multivariate analysis (...) in this study used a logistic regression test with JAPS 16 software. The results of this study indicate that Muslim youth in North Sumatra province have high resistance to non-Muslim candidates for regional heads (governor and mayor). Hifz Al-Din [maintaining religion] (p < 0.001; Exp [β] = 2.505) is seen to affect the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Din (p < 0.001; Exp [β] = 2.053) is seen to affect the resistance of Muslim youth to non-Muslim mayoral candidates; Hifz Al-Ummah [developing national integration] (p = 0.001; [β] = 2.194) is seen to have influenced the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Ummah (p = 0.011; Exp [β] = 1.800) affects the resistance of Muslim youth to non-Muslim mayoral candidates. Muslim youth have high resistance to non-Muslim leaders when participating in elections. Muslim youth are afraid that prospective non-Muslim leaders will make various policies that will make it difficult for Muslims to carry out various kinds of worship performed by Muslims. CONTRIBUTION: This study is expected to provide information for non-Muslim leader candidates about the fear of Muslim youth against non-Muslim candidates for the regional leader election, especially regarding the policies to carry out worship for Muslims and to maintain the unity of the Ummah. (shrink)

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims’ belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in (...) shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys’s Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology ( p < 0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] ( p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. Contribution: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society. (shrink)

The Japji is by far the best-known work of Guru Nanak (1469-1539) - poet, philosopher, historian, composer, First Sikh Guru and founder of the Sikh faith. Many Sikhs recite its sacred verses daily. Its title derives from the root "jap-" meaning to recite or chant. Dr. Rupinder Singh Brar provides in this book a compelling new translation with commentary. This book also examines its core concepts, and presents the Japji as a condensed summary of Guru Nanak's philosophy. This translation and (...) commentary is published to celebrate the 550th anniversary of Guru Nanak's birth (1469-2019). (shrink)

Theophrastus of Eresus was Aristotle's pupil and successor as head of the Peripatetic School. He is best known as the author of the amusing Characters and two ground-breaking works in botany, but his writings extend over the entire range of Hellenistic philosophic studies. Volume 5 of Rutgers University Studies in Classical Humanities focuses on his scientific work. The volume contains new editions of two brief scientific essays-On Fish and Afeteoro/o^y-accompanied by translations and commentary. Among the contributions are: "Peripatetic Dialectic in (...) the De sensibus," Han Baltussen; "Empedocles" Theory of Vision and Theophrastus' De sensibus," David N. Sedley; "Theophrastus on the Intellect," Daniel Devereux; "Theophrastus and Aristotle on Animal Intelligence," Eve Browning Cole; "Physikai doxai and Problemata physika from Aristotle to Agtius," Jap Mansfield; "Xenophanes or Theophrastus? An Aetian Doxographicum on the Sun," David Runia; "Place1 in Context: On Theophrastus, Fr. 21 and 22 Wimmer," Keimpe Algra; "The Meteorology of Theophrastus in Syriac and Arabic Translation," Hans Daiber; "Theophrastus' Meteorology, Aristotle and Posidonius," Ian G. Kidd; "The Authorship and Sources of the Peri Semeion Ascribed to Theophrastus," Patrick Cronin; "Theophrastus, On Fish" Robert W. Sharpies. (shrink)

Resumo: Uma questão importante na filosofia intercultural diz respeito aos métodos empregados para investigar o pensamento que foi desenvolvido em diferentes contextos culturais. Em um mundo globalizado, é cada vez mais necessário incorporar diversas tradições de pensamento que são derivadas de distintas origens culturais, históricas e linguísticas, no trabalho filosófico acadêmico. No entanto, a questão permanece: como alguém pode aprender com outras tradições filosóficas, sem cair em uma perspectiva dualista ou relativista? Para abordar isso, analisam-se dois conceitos desenvolvidos por Nishitani (...) Keiji (1900-1990), em Religion and Nothingness, bem como sua interpretação de “aprendizagem” (jap. narau 習う) e empatia como uma ferramenta para compreensão mútua genuína. Além disso, explora-se o conceito de interpenetração recíproca (jap. egoteki sōnyū 回互的相入), como um meio de reavaliar métodos filosóficos interculturais. Assim, ao aplicar os conceitos apresentados por Nishitani ao aspecto intercultural da filosofia, acredita-se poder evitar o problema do dualismo e do relativismo, que acabam por dificultar a abordagem e a compreensão da filosofia de forma pluralista e inclusiva. (shrink)