Pada musim semi, entah kenapa, tidak banyak ikan. Karena tangkapannya sangat tidak stabil, Pekakak mulai berpikir. Lalu membuat beberapa rencana. Dengan otoritas komandonya, dia memanggil Bangau: – Ini adalah musim penangkapan ikan yang sangat sulit. Jika kita ingin kenyang, kita harus membuat usaha patungan. Bangau mengangguk, menambahkan: - Saya setuju; mari kita beternak ikan kakap putih dan ikan mas krusia. Jenis ini berumur panjang dan sangat produktif. Pekakak dan Bangau sepakat untuk berbagi tugas beternak, dan tidak ada diskriminasi yang diizinkan. (...) Namun imbalannya berbeda: Pekakak bertanggung jawab untuk ikan kakap putih dan, dengan demikian, dapat memiliki lebih banyak ikan kakap putih, sedangkan Bangau mendapat ikan mas krusia. Siapapun yang memelihara ikan mana yang lebih banyak akan menikmati 80% dari panen akhir ikan tersebut. Keduanya akan mengevaluasi dan membagi produk ternak pada akhir musim beternak. Ini berarti mengantongi sendiri ikan hasil usaha patungan untuk diri sendiri itu dilarang. (shrink)

Suatu pagi di musim panas, desa burung diselimuti keheningan. Semua orang sibuk mendengarkan pengembara baru. Burung pengembara ini berasal dari keluarga yang tidak jelas; bulunya berwarna-warni, gerak-geriknya lucu, dan ilmunya baru. Dia bercerita seolah-olah sedang memberi ceramah, tepat sekali, warga desa memanggilnya burung Guru – orang yang menjawab setiap pertanyaan aneh warga desa yang rajin belajar. Burung pelatuk telah belajar menangkap cacing di sore hari, sehingga mereka tidak perlu bangun pagi. Burung pipit sekarang tahu cara mencuri beras dari gudang saat (...) sawah mulai kering. Bulbul, sementara itu, telah mengambil kesempatan berkumpul untuk memamerkan kecantikan dan fashion mereka… . (shrink)

Pekakak selama ini tinggal di gua galiannya sendiri di tepi kolam, tapi sekarang dia memutuskan bahwa dia membutuhkan rumah baru. Dia melakukan tur keliling desa untuk melihat bagaimana burung-burung lain membangun rumah mereka. Dia mengunjungi Tuan Pipit, yang tinggal di pohon pinus yang bersiul. Bagian depan bangunannya tampak indah, dan lokasinya yang tinggi memberikan ventilasi yang baik. Tapi, semakin lama dia menginap, dia jadi semakin pusing. Hembusan angin apa pun yang menerpa membuat seluruh struktur bangunan bergetar seolah-olah akan hancur berantakan.

This paper sets forth and defends a pluriversal approach to religion in the context of an increasingly global bioethics. Section I introduces a pluriversal view as a normative technique for engaging across difference. A normative pluriversal approach sets five constraints: civility, change from within, justice, non-domination, and tolerance. Section II applies a pluriversal approach to religion. It argues that this approach is epistemically just, recognizes diverse standpoints, and represents a productive, preferred, way to tackle global bioethics concerns. Section II also (...) considers an opposing viewpoint, which holds that religious perspectives have no place in bioethics. We show that this viewpoint would have adverse effects on bioethics publishing, conferencing, and training programmes. The paper concludes (in Section III) that bioethicists should engage with people who hold different worldviews, including religious worldviews, and should do so in accordance with pluriversal ethical constraints. (shrink)

Teaching a compulsory, large-scale Philosophy of Economics (PoE) course to economics students presents distinct challenges. Instructors face a heterogeneous student body with varying levels of interest in the topics, diverse occupational goals and a limited philosophical background. Unlike elective courses, for which students self-select based on interest, a compulsory course entails motivating disengaged students and managing their expectations. We put forward the case for a student-oriented approach to teaching PoE, emphasising four key strategies: recognising students’ limited philosophical knowledge, demonstrating the (...) relevance of PoE to their professional and personal lives, using real-world problems to engage them and avoiding the oversimplification of topics. We argue that PoE instruction should account for the distinct characteristics of economics students, moving beyond a supply-driven approach. Our suggestions aim to enhance student engagement and provide practical guidance for instructors navigating the challenges of teaching PoE at scale. (shrink)

This paper discusses the possibility of a metaphysical event theory that incorporates the concept of hope as a disposition. Hope is interp- reted as an expectation regarding future events while representing certain manifestations expected to occur in certain future events. In this sense, for ontologies that deny change or claim that its degree is purely fundamental, hope is a redundant concept in a metaphysical context. Additionally, in a world governed by fatalism or theological determinism it is meaningless to hope for (...) an alternative result. These two interpretations are compatible with a form of Stoicism as they depict a world where hope is redundant. To make hope more meaningful within the framework of event theory, we can propose an alternative view in which hope is considered not merely a psychological pheno- menon but also related and more active to metaphysical events. To strengthen this relation, we will change our perspective on our feature ontology and argue that what is hoped for can exist as a dispositional property that is realized as a particular consequence of an event, when it encounters certain stimuli. In examining the relationship between hope and event theory from different ontological perspectives, the first two view hope as a redundant concept for event theories. In contrast, the third perspective reinterprets hope as a disposition, making it more significant for a fundamental ontology. (shrink)

Bu çalışma Ali Kuşçu’nun Şerhu’t-Tecrîd başlıklı eseri ve Ta‘lîkât alâ mebâhisi’l-egâlîti’l-hissiyye min Şerhi’lMevâkıf adlı eserinde ele almış olduğu optiğe dair konuları problem odaklı bir listeleme faaliyetine tabi kılıp, optik problemleri tarihsel açıdan yorumlamayı, bunu yaparken de dav’ (ءوضلا), nûr (رونلا), şuâ (عاعشلا) gibi farklı ışık terimlerinin kullanımını incelemeyi hedeflemektedir. Ali Kuşçu Şerhu’t-Tecrîd adlı eserinde; görme kuvvetini açıklar, görsel algıya dair matematikçilerin ve tabiatçıların görüşlerini sundukları deliller bağlamında tartışır, aynada görüntünün resmedilmesi, tek bir adet nesnenin iki adet görülmesi gibi konuları irdeler, (...) görsel algıda dav’ ve rengi önkoşul olarak, renk algısını da dav’a bağlı olarak açıklar, dav’ın niçin cisim olamayacağından bahseder, birincil ve ikincil ışıklar terminolojisini dahil ettiği anlatısını karanlıkta görme problemiyle tamamlar. Şerhu’t-Tecrîd’de son olarak ele aldığı karanlık problemi, Ta‘lîkât alâ mebâhisi’l-egâlîti’l-hissiyye min Şerhi’l-Mevâkıf adlı eserinde tartıştığı ilk problemdir. Bu eserinde Ali Kuşçu, gemideki gözlemcinin göreceli hareketi, benzer üçgen geometrisiyle aynada görünen nesnenin büyüklüğünün belirlenmesi, farklı renklerin meydana gelmesi gibi problemlere ilgi duyar, mesaisini bu problemlerin geliştirilmesine ayırır. Optik problemleri tartışırken, hareket teorisi, göz fizyolojisi gibi farklı doğa felsefesi problemlerine kapı aralar, anlatılarını yer yer geometrik gösterimler ile destekler. İki eserinde de ışığa dair olguları tartışırken farklı ışık terimlerinin kullanımına dikkat eder. (shrink)

Human Rights through the Lens of Cultural Particularities: What Alternative? While the proclaimed universality of human rights is a guarantee of security and protection for every human being, its implementation faces several cultural roadblocks. This paper clearly posits that the transcendent aspect of universality creates legal foreignness. We postulate that this foreignness is the source of particularistic hatred against the universality of human rights. In the light of this hypothesis, which is illustrated by excisions, this study recommends a translation of (...) the universal language of human rights into local cultural contexts. Such a translation constitutes an effective antidote to any particularistic approach, because we believe that it creates space for shared responsibility towards universality. In this regard, this paper intends to rethink the very foundation of the universality of human rights as rooted in order to eventually demonstrates the relevance of its translation into local cultural contexts. The transcendent vision of human rights (and law in general) is therefore complemented by their taking root perception by the societies they seek to govern. Otherwise, these rights will always be perceived as extraneous values at the endogenous level of cultures. Hence their ineffectiveness. (shrink)

This study is concerned with Bertrand Russell's ideas on reference and meaning, following a brief overview of the reception of his views on language. Meaning, which is one of the important problems of the philosophy of language, has been a subject that Russell has frequently emphasized. When we look at the philosophy of language from a semantic perspective, we are faced with three types of theories. These are: 'Referentialist', ‘Mentalist’ and ‘Behaviorist’ theories. In this context, by considering Russell's concept of (...) reference, it was determined which theory he was closer to. In this sense, Russell's article "On Denoting" was utilized while trying to explain his theory. The aforementioned study explains expressions without referents through Russell's paradox example of “The current King of France is bald”. In this way, a discussion was carried out within the framework of Russell's views on language, meaning and logic. (shrink)

Objective. Approved medicines are not always sufficient to address the needs of patients so several legal pathways exist to enable access to unapproved medicines for treatment purposes. This article is the first to provide an in-depth analysis of this regulatory framework that governs access to unapproved medicines in Australia with a specific focus on affordability-motivated access. Methods. Legislation, regulations, and guidelines were critically analysed to identify the de jure basis for importation and supply of unapproved medicines in Australia. Results. Most (...) pathways for accessing unapproved medicines do not permit importation or supply for non-clinical justifications such as affordability. This is problematic as it fails to recognize that a medicine being unavailable is equivalent to a medicine being unaffordable for a patient. Better alignment can be achieved by permitting importation and supply of unapproved medicines if justified by good medical practice, which includes considerations of equity and access. It is also shown that the provisions of the Special Access Scheme Category A could be interpreted broadly to expand its use. Conclusions. As medicines become more expensive and cost-barriers to treatment are more prevalent, ignoring affordability as a valid criterion for importing medicines is a significant oversight of current regulation. (shrink)

Scientific and technological innovations have increasingly enabled humans to overcome biological limitations. Assisted reproductive technologies (ARTs), for instance, offer persons facing medical or social barriers to parenthood the opportunity to realise their dream of building a family. However, in many African Anglophone countries, persons who are socially infertile—gay and single persons—are legally excluded from accessing ARTs to build their families. Relying on reproductive rights to argue against these inhibitive legal provisions may offer some hope, but reproductive rights are often narrowly (...) interpreted to apply only to natural reproduction, excluding ARTs. This paper addresses this gap by exploring the possibility of relying on the right to benefit from scientific progress as a basis for challenging the inhibitive legal provisions. The right to benefit from scientific progress seems promising, as it is widely recognised in international human rights instruments and clearly encompasses ARTs as a scientific advancement. The right could therefore be essential in expanding access to ARTs for socially infertile persons in Africa. (shrink)

This article critically evaluates Itzhak Gilboa, Andrew Postlewaite, Larry Samuelson, and David Schmeidler’s account of economic models. First, it gives a selective overview of their argument, highlighting their emphasis on similarity and oversight of the role of idealizations in economics. Second, it proposes a sketch of an account of models as arguments and argumentative devices. This account not only sheds light on Gilboa et al.’s approach, including its shortcomings, but also identifies key challenges in model-based inference, suggesting a fresh perspective (...) on the uses of models in economics for diverse objectives. (shrink)

Bu çalışmada Gilles Deleuze’ün Felix Guattari’yle iş birliğinden önce kaleme aldığı eserlere damgasını vuran Nietzsche okumasının anahtar kavramlarına odaklanılmakta ve Deleuze’ün Nietzsche alımlaması ile kendi fark felsefesi arasındaki ilişki açığa çıkartılmaktadır. Deleuze’ün okumasında öne çıkan temalar: Platonculuğun ters yüz edilmesi ve anti-felsefeye çağrı; nihilizmin aşamaları ve ahlaki değerlerin soybilimsel çözümlemesi; güç-istenci ve bedenin bir kuvvetler çokluğu olarak yeniden kavranması ve eleyici bir ilke olan ebedi dönüşün ‘kendinde fark’ı olumlaması şeklinde sıralanabilir. Bu konuların kesiştiği nokta Nietzsche’nin rasyonalizm karşıtlığıdır. Nietzsche, erken dönem (...) metinlerinden Tragedyanın Doğuşu ’nda, ‘Platonik İdea’nın ölü hakikatinin karşısına, kendini daima şeylerin oluşu vasıtasıyla yani görünüşün görünüşünde duyumsanabilir kılan varoluşun ‘ilksel birliğini’ koyar. Deleuze’e göre Nietzsche’nin felsefesi, yaşamın olumlanmasına yönelik anti-Platoncu bir başkaldırı niteliği taşır; çünkü o, “güç-istenci” ve “ebedi-dönüş” kavramları aracılığıyla görünüş dünyasına içkin dinamik ve yaşamsal ilkeleri, geleneksel felsefenin özne, özdeşlik ve temsil gibi kurgularına karşı savunur. Bu açıdan Deleuze, Nietzsche’nin güç istenci düşüncesini, bedeni ve dünyayı kuvvetlerin karşılıklı ilişkileri bağlamında yeniden yorumlamamıza olanak veren bir yaklaşım olarak değerlendirir. Ebedi dönüş öğretisi ise, bir yandan varoluşa içkin yazgıyı olumlayan, diğer yandan nihilist değerleri eleyen kozmolojik dönüşün şiirsel bir yorumudur. (shrink)

Introduction. The Chinese language, unlike Russian, has several terms, denoting different statuses of Chinese migrants, but there is no term such as “diaspora”. These features are interpreted by the authors along the lines of social ontology as independent sociological concepts, constructing particular migrant groups. The article’s oobjective is to show their internal coherence and correlation with the notion of “diaspora” as well as to outline the difficulties and problems occurring as the result of the interaction between researchers dealing with the (...) topic. The relevance of the study stems from the fact that researchers have paid little attention to differences in national academic discourses that are meanwhile very important because intercultural differences can only be negotiated if there is an understanding of what they are. With regard to diaspora discussions, this understanding has yet to be developed. The article shows that in diaspora studies there is a language barrier, which at the moment is currently an impassable obstacle for authors who write about the diaspora in different languages.Methodology and sources. To work on the article, the authors used a discursive analysis of academic texts on Chinese migration and Chinese migrants, as well as dictionaries and official documents such as the Large Chinese-Russian Dictionary, the Tsihai Dictionary (辞海 ci hai – Sea of words), the Large Russian Encyclopedia, State Council resolutions, and Chinese legislation.Results and discussion. The treatment of 10 terms replacing the notion of “diaspora” in Chinese language is disclosed. The authors describe characteristic features of each group. It is illustrated that there is a linguistic asymmetry, as a result of which the European notion of “diaspora” receives specific connotations when translated into Chinese that cannot account all the features of this community, thus in the Chinese academic discourse the substitution with the most important from the translator and editor's point of view equivalent (the situation “instead of diaspora”) is made.Conclusion. It is concluded that in Chinese, through translation, the author expresses important features of the migrant community, emphasising either its closeness, or its distance to the “diaspora” status. (shrink)

Мета. Автор цієї статті має на меті привернути увагу дослідників до створення етичної системи, яка здатна гармонійно поєднувати універсальні принципи та культурне різноманіття, враховуючи права і гідність кожної людини як ключового учасника етичних дискусій. Стверджується, що ефективна етична система дає можливість кожній людині брати участь у моральних обговореннях та прийнятті етичних рішень. Теоретичний базис. Ґрунтуючись на підходах Канта, Ролза, Сінгера та інших, автор наполягає на необхідності визначення та узгодження універсальних принципів. Вони мають стати основою всіх подальших етичних обговорень. Захист особистої (...) ідентичності підкреслено через міжкультурну чутливість (Герсковіц, Бенедикт). Люди з різних культурних контекстів повинні бути включені в етичні дебати. Також наголошено на важливості дослідження гнучкості етичних концепцій відповідно до космополітизму Аппіа та підходу до можливостей Нуссбаум. Етичні теорії мають балансувати між культурним плюралізмом та універсальністю. Культурна чутливість в етичних теоріях повинна визнавати, поважати та надавати простір для інших моральних систем, показуючи шлях для формулювання відкритих етичних теорій. Антропологічні та філософські погляди вкладають у досягнення необхідного балансу між основними принципами та гнучкістю, щоб створити можливості для діалогу й консенсусу. Нарешті, намагаючись досягти універсальності, культурної чутливості та адаптивності, етичні системи у взаємопов’язаному світі повинні застосовувати принципи в різних суспільствах, поважати різноманітність цінностей і враховувати зміни в цих суспільствах. Наукова новизна. Окреслено контури можливого збалансованого підходу, відзначено універсальність як центральний елемент етичної теорії, а також міжкультурну чутливість, гнучкість і адаптивність. Це дозволяє кожній людині зберегти ідентичність та відчувати свою участь в етиці. Висновки. Автор демонструє, що необхідно просувати такі якості, як розуміння культурної специфіки, емпатія до інших культур та співпраця у вирішенні моральних дилем на шляху до етичної досконалості. Лише збалансований підхід, який поєднує універсальні принципи та враховує культурне різноманіття, визнає права та гідність кожної людини і перевершує культурні відмінності. (shrink)

Este artículo pretende contribuir y desarrollar a una de las principales críticas a la ontología orientada a los objetos en su formulación actual propuesta por Graham Harman en su concepto de tiempo que, tras una inspección más cercana, hace que la teoría general sea inconsistente. Si bien este es el caso, la noción de tiempo de Harman puede modificarse de manera que deje intacto el marco de la ontología orientada a objetos. Aunque, esta teoría ya se puede encontrar en Lógica (...) del sentido (2011) de Gilles Deleuze. Gran parte de esta última teoría ya se presupone implícitamente en la ontología de Harman, y en este sentido, veremos que la modificación propuesta aborda con éxito las críticas más destacadas que se han expresado a la noción de tiempo de Harman. (shrink)

Мета. Дослідження спрямовано на амбівалентні інтерпретації меж толерування жорстокості у філософії ХХ століття. Теоретичний базис. Основою дослідження стали концепції Жана-Поля Сартра, Жоржа Батая та Альбера Камю, які не виправдовують жорстокість, але показують можливість її легітимності за деяких умов. Наукова новизна. Автори встановили три головні лінії толерування жорстокості, які стали основою амбівалентної інтерпретації: 1) обґрунтування необхідності жорстокості в боротьбі за соціальну справедливість (Сартр); 2) обґрунтування можливості жорстокості щодо себе як наслідок прав та свобод людини (Камю); 3) обґрунтування доцільності гносеологічної жорстокості як (...) засобу, який розширює кордони пізнання (Батай). Висновки. Амбівалентна інтерпретація жорстокості, характерна для Ж. Батая, А. Камю та Ж.-П. Сартра, розмиває межі толерування жорстокості і відкриває простір для маніпуляцій, які можуть порушити права та свободи людей. Якщо концепція А. Камю попри дискусивність залишається в межах поваги до людської гідності, то в інтерпретації Ж.-П. Сартра людина, незважаючи на права та свободи, які декларує філософ, може сприйматися лише як інструмент для соціальної боротьби, а в Ж. Батая – як можливість отримати новий екстатичний досвід шляхом жорстокого поводження з іншими. (shrink)