The paper argues against a widely held synchronic view of emotional rationality. I begin by considering recent philosophical literature on various backward‐looking emotions, such as regret, grief, resentment, and anger. I articulate the general problem these accounts grapple with: a certain diminution in backward‐looking emotions seems fitting while the reasons for these emotions seem to persist. The problem, I argue, rests on the assumption that if the facts that give reason for an emotion remain unchanged, the emotion remains fitting. However, (...) I argue there are rationally self‐consuming attitudes: affective attitudes that become less fitting the longer they endure while the facts that give reason for them persist. A widely held synchronic view of fitting affective attitudes denies that fittingness at a time depends on the agent's attitudes at different times and therefore denies that the fittingness of an affective attitude can depend on its duration. Once we reject the synchronic view, we may see that affective attitudes are often fitting due to the fitting processes of which they are part. These fitting processes explain the fitting diminution of backward‐looking emotions as well as other diachronic aspects of the fittingness of emotions. -/- . (shrink)

ABSTRACT Some epistemologists hold that all rational norms are fundamentally concerned with the agent’s states or attitudes at an individual time [Hedden 2015, 2016; Moss 2015]; others argue that all rational norms are fundamentally concerned with processes [Podgorski 2017]. This distinction is not drawn in discussions of emotional rationality. As a result, a widely held assumption in the literature on emotional rationality has gone unexamined. I employ Abelard Podgorski’s argument from rational delay to argue that many emotional norms are fundamentally (...) concerned with emotional processes. I also claim that the main response available to the synchronist about belief is not available to the synchronist about emotions and, therefore, fundamental process norms are more plausible than epistemologists tend to believe. (shrink)

How can we explain the rational diminution of backward-looking emotions without resorting to pragmatic or wrong kind of reason explanations? That is to say, how can the diminution of these emotions not only be rational but fitting? In this paper, I offer an answer to this question by considering the case of anger. In Sect. 1, I examine Pamela Hieronymi’s account of forgiveness as the rational resolution of resentment. I argue that Hieronymi’s account rests on an assumption about the rationality (...) of emotions —namely, that a rational change in emotion entails a change in the fact that constitutes the reason for the emotion. Then, in Sect. 2, I consider Agnes Callard’s recent criticism of accounts like Hieronymi’s as well as Callard’s alternative account of the rational resolution of anger. I argue that Callard offers a promising account but fails to explain how it avoids the criticism she levels against Hieronymi and others. Finally, in Sect. 3, I reject Hieronymi’s assumption and argue that an emotion can cease to be fitting without any change in the fact that constitutes the reason for it. I also explain how my proposal can complement Callard’s account of the rational dissipation of anger. My discussion of anger leads to a solution to the general problem about backward-looking emotions: a fitting backward-looking emotion can fittingly diminish when it is part of a process that is itself a fitting response to the past occurrence. (shrink)

Our beliefs, intentions, desires, regrets, and fears are evaluable for fit—they can succeed or fail to be fitting responses to the objects they are about. Can our headaches and heartrates be evaluable for fit? The common view says ‘no’. This chapter argues: sometimes, yes. First, it claims that when a racing heart accompanies fear it seems to have the typical characteristics of fit-evaluable items. Then, it suggests that suspicion of this initial impression is explained by the assumption that whether an (...) item is ever fit-evaluable is determined by the type of item it is. Fear is the type of thing that can be fit-evaluable, a racing heart is not. The chapter then proposes an alternative whereby the same type of item can be fit-evaluable on one occasion but not on another. What explains the difference, it is argued, is that only in the former occasion the item is explained by the agent’s narrative as an element of a fit-evaluable response. (shrink)

D’Arms and Jacobson’s _Rational Sentimentalism_ promises an alchemy: a view that grounds certain values and reasons in facts about human sentiments but also treats the very same facts about values and reasons as fundamental. I examine how they attempt to deliver on the promise, doubt that they succeed, consider their motivations, and offer an alternative interpretation of what they might be doing.

I propose that shock can be morally significant independently of its consequences but only as part of an ongoing commitment to certain norms, in particular norms that constitute recognizing another as a person. When we witness others in agony, or being severely wronged, or when we ourselves severely wrong or mistreat others, our shock can reflect our recognition of them as persons, a recognition constituted by our commitment to certain moral norms. However, if we do not in fact respond to (...) the suffering or wrong in accordance with these norms—if, for example, we do not act to relieve their suffering or to properly address the wrong done, and do not avoid or prevent its recurrence—then our commitment to the relevant norms is undermined. When we consistently violate the norms whose violation initially shocked us, our lingering shock upon repeated violations gradually loses its significance and becomes a mere impulse—a fossil of a past commitment, so to speak—before it disappears completely. The failure to be shocked in such instances marks the failure of our moral commitments, which is the failure to recognize others as persons. (shrink)

Proceedings of the Aristotelian Society, Volume 115, Issue 3pt3, Page 315-322, December 2015.

A joke is amusing if and only if it’s fitting to be amused by it; an act is regrettable if and only if it’s fitting to regret it. Many philosophers accept these biconditionals and hold that analogous ones obtain between a wide range of additional evaluative properties and the fittingness of corresponding responses. Call these the _fit–value biconditionals_. The biconditionals give us a systematic way of recognizing the role of fit in our ethical practices; they also serve as the bedrock (...) of various metaethical projects, such as fitting-attitude analysis of value and the ‘fittingness first’ approach. Yet despite the importance of the biconditionals, there is very little discussion of their proper interpretation. This paper argues that any plausible interpretation of the fit_–_value biconditionals must disarm several kinds of apparent counterexample. For instance, that an achievement is pride-worthy doesn’t imply it is fitting for me to take pride in it because the achievement might not be mine or that of anyone close to me; that a joke is amusing doesn’t imply it is fitting for me to be amused by it for six straight months; and that a person is loveable doesn’t imply it is fitting for me to love him romantically because that person might be my sibling. We consider possible responses to such counterexamples and develop what we consider the most promising interpretation of the biconditionals. The upshot is that certain widespread assumptions about fit and its relation to value and reasons should be reconsidered. (shrink)

First and primarily, I criticize Jay Wallace's account of the affirmation dynamic, which entails a willingness to bring about past occurrences that were necessary for one's present attachments. Specifically, I criticize his analysis of regret and affirmation as intention-like attitudes about the past. Second, I trace Wallace's notion of regret to a common but misguided model of retrospection as a choice between courses of history. Finally, I offer reason to think that the rationality of retrospection crucially differs from the rationality (...) of choice. (shrink)

Surprises are important in our everyday lives as well as in our scientific and philosophical theorizing—in psychology, information theory, cognitive-neuroscience, philosophy of science, and confirmation theory. Nevertheless, there is no satisfactory theory of what makes something surprising. It has long been acknowledged that not everything unexpected is surprising. The reader had no reason to expect that there will be exactly 190 words in this abstract and yet there is nothing surprising about this fact. We offer a novel theory that explains (...) when and why an unexpected fact is surprising. We distinguish between descriptive and normative notions of what is surprising; clarify the sense in which surprising facts are unexpected; and, finally, develop and defend the significance account of surprise, according to which a fact is surprising to an agent if and to the extent that it is both unexpected and significant to the agent. Since a surprising fact can be significant to an agent in various ways—personal, moral, epistemic, and aesthetic—surprise is not merely or primarily epistemic. Fitting surprise reflects more than a person’s view of what is; it reflects a person’s view of what is significant. (shrink)

Though many mistook his intentions as blasphemes, Voltaire meant to defend God’s reality when he wrote, in 1768: ‘If God didn’t exist, we would have to invent h.

This is the first complete English translation of the Jami al-hikmatayn, written in Persian, the final, and crowning, work of the great poet, philosopher, and Ismaili missionary Nasir-i Khusraw (1004-1077). Twin Wisdoms Reconciled was written at the request of the emir of Badakhshan 'Abu al-Ma'ali 'Ali ibn Asad' who was perplexed by the questions in a long philosophical ode written a century earlier by Abu al-Haytham Jurjani, an obscure Ismaili author. The ode consists of a series of some 90 questions (...) on a wide range of subjects, from logic and metaphysics to medicine, cosmology, and physics, as well as esoteric Ismaili doctrine. Nasir-i Khusraw's text takes the form of a commentary on certain astutely selected lines. Twin Wisdoms Reconciled represents yet another example of the author's lifelong endeavour to transform Persian philosophical prose into a deft and nuanced instrument of expression. The work has not been as extensively studied as Nasir-i Khusraw's other major theological and philosophical treatises, all written in his final exile in Badakhshan, in part perhaps because of its textual difficulties. Twin Wisdoms Reconciled survives in a single manuscript of dubious accuracy in the Aya Sofya collection, Suleymaniyye Library, Istanbul. The present translation is based on the critical edition of the text produced by Henry Corbin and Mohammed Mo'in in 1953, but with frequent reference to the unique original manuscript. Twin Wisdoms Reconciled represents an endeavour to reconcile two apparently opposed forms of knowledge: the knowledge accorded by revelation and exegesis and the knowledge gained by reason. Seeing that "the bazaar of wisdom" stands empty because of the mutual incomprehension of traditional theologians and Aristotelian philosophers, Nasir-i Khusraw stepped boldly forward to reinvigorate that desolate marketplace. His final work, written in 1070, is thus a testimony as well as an exposition of his mature thought. (shrink)

Martin Heidegger svým poukázáním na mathématický charakter novověké vědy vyostřil rozbor její bytnosti prostřednictvím výkladu klíčové části její metody, jež podle něj spočívá v „souvislosti hypotéza-experiment“. V Heideggerově výkladu experimentální charakter novověké vědy znamená předchůdný metafyzický akt logického stanovení obecného porozumění významu „jsoucna“. Heidegger tedy analyzuje čtyři stupně konceptu „zakoušení“, jenž rozlišuje moderní vědu ode všech starších pojetí „vědy“. Ovšem vše, čeho chce Heidegger dosáhnout, je jasné nahlédnutí do podstaty časového charakteru „existence“.

Em suas reflexões sobre a filosofia do direito, Alysson Leandro Mascaro destacou que atualmente G.W.F. Hegel é uma estação fundamental para qualquer estudioso dessa ciência. De fato, o autor alemão mostra-se de fundamental importância por pensarmos a sociedade civil burguesa e o Estado como aspectos inseparáveis para a necessária determinação do direito na era moderna (e contemporânea). Ao contrário da proposta jusnaturalista, Hegel coloca a questão do direito no interior da querela sobre o Estado moderno, esvaziando de sentido a ode (...) ao individualismo, de fundo romântico. Assim, a máquina pública surge como expressão concreta de um momento histórico muito particular, leia-se, como fruto da era das profundas revoluções sociais na Europa. Destarte, nossa hipótese é que a filosofia do direito hegeliana não se limita à uma consciência tardia, que sempre se apresenta como post festum, mas, sim, desenvolve-se como uma reflexão capaz de antever aspectos importantes de toda uma formação histórica em emergência, através dos seus primeiros sinais. Essa perspectiva nos permite argumentar que esse autor buscou se apresentar como síntese dialética da realidade e dos conceitos que conheceu, fitando não se dobrar às complexidades e/ou à vulgata do momento que tinha sob os olhos. (shrink)

Augusto foi um governante admirável que, durante o longo tempo de seu império, fez com que a paz reinasse em Roma e com ela o mundo prosperasse. Pode-se considerar que durante seu império ocorreu o período mais produtivo da literatura latina. Apesar de o imperador ter se esforçado em garantir o triunfo da tradição romana, os modelos preferíveis sempre foram as produções gregas. A influência do helenismo revelava-se nas obras de escritores como, por exemplo, Horácio, considerado o mais autobiográfico de (...) todos os poetas latinos. Através de suas obras, o poeta deixa pistas valiosas a respeito dos diferentes momentos de sua vida. Com perfeição, nitidez e precisão, Horácio compôs as Sátiras, os Epodos, as Odes, as Epístolas e o Canto Secular. Legou às letras latinas uma poesia ao mesmo tempo familiar, nacional e religiosa, que fizeram com que fosse considerado como modelo de virtudes clássicas de equilíbrio e medida. A presente pesquisa tem como objeto a análise do Epodo XI, uma poesia confidencial dirigida a um amigo, a quem confessa sofrer por amor. O sentimento amor tem o sinônimo de sofrimento, tema que fazia parte do helenismo. Neste trabalho, serão feitos comentários literários, estilísticos e sintáticos sobre o Epodo horaciano selecionado. (shrink)

Efficient identification of influential nodes is one of the essential aspects in the field of complex networks, which has excellent theoretical and practical significance in the real world. A valuable number of approaches have been developed and deployed in these areas where just a few have used centrality measures along with their concerning deficiencies and limitations in their studies. Therefore, to resolve these challenging issues, we propose a novel effective distance-based centrality algorithm for the identification of influential nodes in concerning (...) networks. EDBC algorithm comprises factors such as the power of K-shell, degree nodes, effective distance, and numerous levels of neighbor’s influence or neighborhood potential. The performance of the proposed algorithm is evaluated on nine real-world networks, where a susceptible infected recovered epidemic model is employed to examine the spreading dynamics of each node. Simulation results demonstrate that the proposed algorithm outperforms the existing techniques such as eigenvector, betweenness, closeness centralities, hyperlink-induced topic search, H-index, K-shell, page rank, profit leader, and gravity over a valuable margin. (shrink)

This present article explores the effects of cultural value, economic prosperity, and community mental wellbeing through multi-sectoral infrastructure growth projects under the Belt and Road Initiative. The implications of the social exchange theory are applied to observe the support of the local community for the China-Pakistan Economic Corridor. This study explores the CPEC initiative, it’s direct social, cultural, economic development, and risk of environmental factors that affect residents’ lives and the local community’s wellbeing. CPEC is a multibillion-dollar project to uplift (...) economic growth and free trade between Pakistan, China, and other regional stakeholders. Although CPEC is still in its initial phases with partial startups, policymakers and government officials claim this mega project as a “game-changer” in the region, mainly for Pakistan and China. This gigantic project offers the significant potential to generate business slews and employment opportunities with international outreach. Due to the term’s newness, numerous studies have recently explored the macro and microeconomic benefits of the CPEC initiatives; still, these projects are theoretical. The existing literature insufficiently explored how helpful CPEC would be to a specific group and how residents perceive its advantages. This study fills in the literature gaps and explores the likely advantageous potential of the CPEC for the regional states. The study applied a convenient sampling technique for the data collection process. It used a mixed-method approach to gain scientific results, with a standardized questionnaire survey of 459 people from five major cities of Pakistan. The study results designate that residents believe that CPEC infrastructure projects will significantly improve residents’ life quality through more job openings and community poverty reduction. Still, they raised their concerns regarding environmental protection issues in the region. The findings specified that residents had an optimistic approach to better educational productivity by adopting environment-oriented policies. Policymakers should establish new CPEC study centers in different areas, and investors should be encouraged to participate in the industrial sector. Officials can overwhelm community worries about environmental degradation. Government officials in both countries can utilize the findings to raise public awareness about CPEC’s social, economic, cultural, mental wellbeing, and ecological implications. (shrink)

Linked with existence of the almighty, the operation of division by zero which is considered as undefined or indeterminate or infinite sometimes, has been a topic of serious altercation among mathematicians and philosophers for so long. History is evident of the various attempts made to clearly define the algebra of zero, including the idea of division by zero. This includes the evolution of the idea of zero division and various insights from mathematicians like Euler, Craig and more. The realm of (...) the paper contains all such significant attempts and it deals with the idea of the history that wishes to explore the evolution of infinity and undefined. The prime aim of this paper is to clearly distinguish the three concepts of Undefined, Indeterminate and Infinity, along with the concept of division by zero. It strives to provide a notation to undefined expressions, along with citing justifications and results with the help of unpretentious examples from key branches. (shrink)

L'impôt sous son angle colonial en Afrique était perçu comme un instrument de pression, d'oppression et d'appauvrissement du citoyen contribuable par l'impôt dit, de capitation. Ce lourd passé historique pèse encore sur les systèmes fiscaux d'Afrique et d'ailleurs, systèmes au sein desquels les citoyens se sentent encore victimes parce que spoliés de leurs biens par les puissances publiques. Dans cet ouvrage, Docteur Célestin Amané DAGO propose un changement de paradigme du système de la fiscalité à travers la philosophie politique normative (...) et l'éthique économique appliquée du philosophe américain John Rawls, en introduisant une part de volontariat dans l'accomplissement de l'obligation fiscale, afin de changer le rapport du contribuable à l'Etat. L'ouvrage vu sous cet angle, est un appel aux pouvoirs publics pour inscrire le contribuable au coeur du système fiscal afin que, le paiement de l'impôt soit un acte spontané et volontaire. L'acte volontaire, s'entend comme la réponse à la justice et à l'équité fiscales dans la redistribution sociale des richesses nationales. Au commencement était la philosophie en tant que mère de toutes les sciences et, naturellement M. Amané Célestin DAGO, embrassa cette discipline prestigieuse à l'Université de BOUAKE ; mais, cet eudémoniste toujours souriant et généreux, est un monomane de l'application des savoirs, un citoyen rivé au credo selon lequel le bonheur de la cité ne viendra que d'un gouvernement de philosophes. Voilà le principe d'intelligibilité de toutes ses activités théoriques et pratiques. Etonné par la ruée automatique des politiciens négro-africains vers la démocratie comme régime politique idéal, parce que le maître blanc en domination l'a dit, Monsieur DAGO prépara et soutint un mémoire de maîtrise en philosophie politique et sociale sur le thème suivant : Du procès de la démocratie dans la République de PLATON ; à la suite de quoi, un mémoire de DEA de philosophie intégrale intitulé : La République comme médiation de la justice chez PLATON ; puis, voulant être différent du philosophe THALES de Milet, il prépara son second DEA en philosophie politique normative, qui a eu pour thème : La justice et la répartition fiscale dans la philosophie de JOHN RAWLS. Il est admis au Cycle Supérieur de l'Ecole Nationale d'Administration (ENA) où il obtient le Diplôme option Impôts, promotion 2004-2005. Depuis novembre 2011, Monsieur DAGO a été nommé Receveur des Impôts Divers par Arrêté du Ministre en charge de l'Economie et des Finances. Malgré ses nombreuses charges administratives, Monsieur DAGO a su réaliser sa passion en soutenant une thèse unique de Doctorat de philosophie politique normative, option éthique économique appliquée. Cette thèse a été sanctionnée par la mention très honorable à l'unanimité du jury. Ajoutons que Monsieur DAGO est l'actuel Président de la Mutuelle de Développement de HIRE (MUDH), mission de développement qui l'a contraint à écrire le livre blanc de la sous-préfecture de HIRE intitulé : Besoin de développement et Exploitation minière à HIRE. Aujourd'hui, Dr DAGO est Administrateur Principal des Sces Financiers à la Direction Générale des Impôts de Côte d'ivoire. (shrink)

Discussions of ethics within in-service teacher education tend to focus on microethical concerns (e.g., discipline) that deal with decision making at interpersonal levels. Issues concerning educational technology are no exception. Yet, as teachers choose and are expected to integrate technological devices (e.g., laptops) and sociotechnical systems (e.g., learning management systems) into pedagogical practices, their classrooms and schools may become implicated in macroethical issues (e.g., electronic waste) that reach beyond the local consequences of their direct actions. Necessitated by tight couplings of (...) technology and education, this article presents the concept of macroethics for teacher educators by grounding it in three areas of concern: obsolescence, automation, and big data. These three areas offer opportunities to make economic and environmental issues more central to case studies on technology in teacher education. At the same time, teacher educators will need to put emphasis on critical reflection and collective action in units on macroethics since the limited impact of individual decision-making on these issues may put teachers in double binds (i.e., dilemmas with contradictory demands). (shrink)

How do altruistic links affect allocative behavior and wellbeing? Can the processes of transmission and probable acquisition of parental traits result in a stable equilibrium where all agents are altruists? Why do children furnish their parents with attention and care? Does the timing of the intergenerational transfer of the family's productive asset affect the recipient's incentive to acquire human capital? Why do migrants remit? Altruism and Beyond provides answers to these and related questions. In addition, it traces some of the (...) market repercussions of the intrafamilial, intergenerational, and intragroup transfers and exchanges that it models. (shrink)

All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these teleological (...) values do not take this difference into account, the commentators only ask, when Aristotle distinguishes between praxis and poesis, how much time praxis takes, or if it takes time at all, which is totally irrelevant. Duration in time is incompatible with praxis, not because praxis does not take time nor because it is a state, but because duration in time relates only to purposeful thinking and productive activity, which praxis is not. Commentators fail therefore to analyze successfully the meaning of the expression “actions in which the end (telos) inheres.” It is not clear to them what is meant by activities that are ends in themselves. Failing to grasp this fact, they resort to analysing the temporality of the activity, which is irrelevant to it.Time is a measure of efficiency, and therefore relevant in poesis which is concerned with achievement. The relation of poesis to time is an inverse one: the shorter the time taken for an activity the better the poesis.In ancient-Greek consciousness a valuable activity was that which was undertaken for its own sake and therefore without concern for the amount of time employed in its performance; whereas an action taken as a means to an end was regarded as immoral. In modern society, on the other hand, utilitarian values tend to make it almost incomprehensible that something should be done for its own sake: every human action is evaluated by its result, and when the focus is on the result the criteria of efficiency and utility are obviously relevant. The Greeks valued praxis more than poesis, whereas our culture values poesis and techne more than praxis. The understanding of Aristotle's concept of praxis is useful therefore not only in order to understand ancient-Greek culture, but also to understand better our own presuppositions. (shrink)

Commentators do not take Socrates’ theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates’ two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...) Instead, there are only those who know and those who don’t. The unenlightened cannot lie, and alien volitions, desires, or emotions are unlikely to mislead and deceive those who know, i. e., the wise. Why, then, is a thinker like Socrates ready to defy the experience and moral convictions of his contemporaries and even our own to such an extent? (shrink)

The present essay focuses on problematizing the European Union's claim that intercultural dialogue constitutes an advocated method of talking through cultural boundaries—inside as well as outside the classroom—based on mutual empathy and non‐domination. More precisely, the aim is to analyze who is being constructed as counterparts of the intercultural dialogue through the discourse produced by the EU in policies on education, culture and intercultural dialogue. Within the Union, Europeans are portrayed as having an a priori historical existence, while the ones (...) excluded from this notion are evoked to demonstrate its difference in comparison to the European one. The results show that subjects not considered as Europeans serve as markers of the multicultural present of the space. Thus, intercultural dialogue seems to consolidate differences between European and Other—the ‘We’ and ‘Them’ in the dialogue—rather than, as in line with its purpose, bringing subjects together. (shrink)

In their everyday work, scholars constantly acquire and transfer knowledge. Many of these knowledge flows are difficult to observe, not least because scholars are often not aware of them. This may be the reason why the attention to knowledge flows is very unevenly distributed across science studies, with bibliometric citation-based studies contributing the most research. Starting from the premise that bibliometric methods can be more readily exploited in the study of knowledge flows, this review explores the potential of bibliometric methods (...) for the investigation of knowledge flows. Bibliometrics provides a portfolio of data and methods that can be used alone or in combination with qualitative methods to study knowledge flows. We organise contributions to the study of knowledge flows according to their object of study—formal, informal, or tacit knowledge—and according to the mode of flow—impersonal or interpersonal knowledge flow. The review shows that bibliometrics is strongly focused on the use of citation data for the investigation of impersonal flows of formal knowledge and has recently turned to the impersonal flow of informal knowledge via social media. In contrast, there are only few bibliometric studies that address interpersonal flows of knowledge. The review identifies an under-utilised potential of bibliometric methods and suggests some directions for future methodological development. (shrink)

Abstrak: Untuk mengembangkan suatu teologi ekologi, yang dikenal sebagai ekoteologi, mesti didasarkan pada fakta mengenai keterhubungan semua ciptaan sebagai suatu ekosistem. Metodologinya adalah induktif dan interdisipliner. Kosmologi dan antropologi amat membantu memberikan data ilmiah. Data-data tersebut merupakan titik awal untuk melakukan teologi ekologi, selain sumber-sumber yang diperoleh dari Wahyu, seperti Kitab Suci, Tradisi dan Magisterium. Artikel ini merupakan suatu upaya mengembangkan teologi ekologi berdasarkan tradisi teologi Kristiani yang menggaris bawahi sejumlah titik pandang teologis, seperti penciptaan sebagai suatu proses melalui itu (...) Allah menciptakan dunia; peran khas manusia sebagai partner Allah Pencipta, selaku gambar dan rupa Allah, merawat dan memelihara ciptaan atas nama Allah; antroposentrisme tidak memiliki akar dalam teologi ekologi Kristiani. Mistisisme kosmik St. Fransiskus sebagaimana diajukan Paus Fransiskus dalam ensiklik Laudato Si’ akan menjadi bagian kedua dari artikel ini, agar dapat memahami spiritualitas ekologis yang meresap dalam seluruh ensiklik. Bagi orang-orang Kristen memelihara ciptaan merupakan suatu kewajiban yang berakar dalam iman Kristiani. Kata-kata Kunci: Teologi ekologi, ekosistem, penciptaan sebagai proses, Teosentrisme, antroposentrisme, gambar dan rupa Allah, mistisisme, penyair ontologis. Abstract: A theology on ecology, known as eco-theology, should be based on the reality of the interconnection of all creations as an ecosystem. The methodology should be both inductive and inter-disciplinary. Cosmology, biology and anthropology are helpful in contributing scientific data. The given data could be the starting points in doing a theology of ecology, besides the resources from Revelation, such as Scriptures, Tradition and Magisterium. This article is an effort to elaborate a theology of ecology based on Christian Tradition of Theology which underlines several theological points of view such as: creation as a process through which God creates the world; a special role as co-partner of the Creator for human being as “imago Dei” has to conserve and to take care of creation as God’s representative; anthropocentrism has no root on Christian theology of ecology. The Cosmic mysticism of St. Francis, promoted by Pope Francis in his encyclical letter Laudato Si’, occupies the second part of this article in order to understand ecological spirituality which emerges throughout the encyclical letter. For Christians, taking care of creation is also an imperative rooted in their Christian faith. Keywords: Theology of ecology, ecosystem, creation as a process, Theocentrism, anthropocentrism, imago Dei, cosmic mysticism, ontological poet. (shrink)

Este trabajo ofrece una presentación y un examen crítico de una de las ideas filosófico-teológicas más controversiales y sugerentes de Hans Jonas: la de un Dios “sufriente” y “no omnipotente”. Asimismo, se introducen algunas reacciones críticas a dicha noción. Posteriormente, se busca relacionarla, destacando semejanzas y diferencias, con reflexiones recientes en torno a un “pensamiento posmetafísico”. Algunos comentarios sobre la actualidad o pertinencia de la propuesta jonasiana se plantean al final del trabajo.

The relationship between Enlightenment and progress in David Hume is presented and discussed in the context of the Scottish Enlightenment. It is asserted that Hume’s thoughts on progress, although similar to those exposed by some of his contemporaries, are characterized by a sober conception of human action on history. Hume’s political and social philosophy proposes an interesting critical philosophy of history and progress, avoiding the undesirable extremes of naïveté and pessimism.