Purpose: The study aimed to examine the relevance of interreligious dialogue amidst multiplicity in the society Methodology: The study applied desktop review methodology to gather relevant literature. Findings: We are living in pluralist world, confronted with a supermarket of ideologies and religions. The variety of ideologies particularly religious ideologies and beliefs poses problems when any one of them is regarded as the supreme and absolute truth and the rest of them are considered to be of no use. In the past (...) centuries religious exclusiveness cause enough suffering locally, but today clashes between religious have global repercussions. Today, when the world has attained a great technological progress and scientific achievements, it is disconcerting to say that the people are making disputes in the name of religion. Thousands of people are killed and nations have been divided. In this era of confusion and distressed life, where we grow more afraid than the previous day, afraid of our neighbors, or folks, our society and other’s beliefs. To protect the humanity form this appalling condition the only solution would be interreligious dialogue which is mandatory if not dynamic for everyone to have the understanding of different religions. Recommendations: this study believe that education is the most important thing for smooth education dialogue process. Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. (shrink)

Moral reasoning typically informs environmental decision-making by measuring the possible outcomes of policies or actions in light of a preferred ethical theory. This method is subject to many problems. Environmental pragmatism tries to overcome them, but it suffers also from some pitfalls. This paper proposes a new method of environmental pragmatism that avoids the problems of both the traditional method of environmental moral reasoning and of the general versions of environmental pragmatism. We call it ‘justificatory moral pluralism’ – it develops (...) the intuition that normative ethical theories need not be mutually exclusive. This leaves room for important forms of pluralist environmental ethics that do not require a once-and-for-all prior commitment to an ethical theory when deciding about policies or courses of action related to the protection of the environment. Justificatory moral pluralism offers a viable solution to the recurrent conflicts between efficient environmental decisions and the need for moral reasoning. (shrink)

If we return to the experiences of our youth, we perceive what had the power to awaken our curiosity and ambitions*. The non-conformism of the Surrealists was fostered by Romantic sources and every conceivable symbolism; even if in a roundabout manner, it was through them that the names of Klee and Kandinsky were first heard. The world of the marvellous, the only one decreed worthy of attention, opened out onto painting. The moderns of the group: Dali, Tanguy, Masson, received first (...) prize for poetic adventure, but they harked back to certain selected precursors—rightly or wrongly—for the same gifts that they had themselves: Uccello, Bosch, Dürer, Blake, and Gustave Moreau. And indeed, by retaining only the unexpected, the fantastic, and (often indulgently) the scandalous, a taste was maintained for emotional shock and association, as exemplified by the sustained style of André Breton, and the more supple prose of Aragon. (shrink)

If Shakespeare made the human, according to Harold Bloom, Jonathan Bate will explain what first made Shakespeare, the Classics. That a Classical education was decisive for a writer during the renai...

Los relatos bíblicos no pretenden tanto transmitir un mensaje cuanto reflejar la vida humana para expresar de qué forma Dios se halla en el corazón de la existencia. Por esa razón son susceptibles de educar a un cierto modo de vivir, como lo muestran las invitaciones repetidas a contar a los hijos las historias del pasado. Pero no lo hacen tocando primero la inteligencia, sino activando las emociones y la afectividad para estimular al lector juzgar, reflexionar, actuar. Es lo que (...) ilustran dos relatos de la Biblia: el relato que Natán le hace a David para empujarle a juzgarse y el relato del “buen Samaritano” que Jesús cuenta a un jurista para señalarle un camino de vida. Partiendo de estas historias, el presente trabajo reflexiona las condiciones para un buen uso de los relatos bíblicos hoy en una situación educativa. (shrink)

Loin de pouvoir être réduit à son acception contemporaine, notamment heideggérienne, le concept de finitude est un concept traditionnel. Tel est le constat qui anime cette recherche dont l'objectif est de mettre au jour certaines de ses figures dans l'histoire de la pensée. Il s'agit, en évitant toute interprétation préconçue, d'étudier, sans prétendre à l'exhaustivité, comment ce concept, d'abord présent de façon explicite dans la pensée chrétienne des premiers siècles, se renouvelle ensuite tout au long de l'histoire de la pensée. (...) Le concept de finitude apparaît inauguralement chez Grégoire de Nysse, le théologien fondamental de l'infinité divine, pour qui " le fini " - to peratoumenon - est marqué par l'imperfection radicale de ne pas être Dieu. L'essence du fini est alors pensée grâce à la liaison platonicienne entre être et non-être. Appartenant au domaine général du fini, l'homme est en effet séparé de l'être véritable, mais il possède aussi un être propre : cette double caractéristique est une constante de l'approche chrétienne du fini, que Thomas d'Aquin exprime dans le concept d'ens finitum " participant " de l'être sans restriction dans sa restriction même. Refusant la discontinuité médiévale entre l'étant fini et son créateur, encore à leurs yeux présente chez Descartes, Leibniz et Spinoza renouvellent le concept de fini par leur ambition commune d'une rationalité infinie du fini, le premier au travers de la notion de " substance finie " dérivée de l'infini, le second par celle de " mode fini ", affection de la substance infinie. C'est contre de telles approches de la finitude que la philosophie critique réagit : " l'être raisonnable fini " de Kant est un sujet originaire et ne peut donc trouver aucun appui dans une rationalité infinie. L'idéalisme allemand entreprend de dépasser cette finitude kantienne à partir de Kant lui-même, en repensant la subjectivité transcendantale. La question du statut à accorder à la finitude - Endlichkeit - est au cœur des controverses qui l'animent. Heidegger reprendra d'abord, non sans hésitation, ce concept d'Endlichkeit, ancré dans la tradition occidentale, en parlant d'une " finitude du Dasein ", puis d'une " finitude de l'Être ", mais le poids historique d'un tel concept lui apparaîtra rapidement incompatible avec la nouveauté de sa pensée. Il ressort de cette étude que la question de la finitude consiste moins à se demander si l'homme est ou non un être fini que de déterminer de quelle finitude il est fini. Cette détermination est historiquement et philosophiquement décisive car elle concerne l'essence de l'homme, qui peut et doit " se connaître lui-même ". (shrink)

L'œuvre de Descartes, et notamment les Regulae, a été interprétée dans son rapport avec la philosophie ancienne ou médiévale. Un vaste domaine de recherche est aujourd'hui ouvert qui lie les Regulae à leur environnement immédiat. Plus de 20 000 ouvrages portant le titre dialectica voient le jour de 1520 à 1630 qui traitent de l'invention, de l'intuition, de la déduction, de la méthode, de l'ordre, de la série et de l'application de ces concepts dialectiques aux autres savoirs, notamment mathématiques. Ces (...) logiques d'inspiration variée se heurtent entre courants dont la typologie est repérable. Les Regulae se réfèrent à l'un d'entre eux par leur plan d'ensemble, par leurs disposition de détail, par leurs concepts et par leur philosophie. Cette appartenance ramiste est commandée par la Dialectique de La Ramée de 1555. Cet article analyse le concept de dialectique dressé contre l'Organon, son fondement dans l'intuition des natures simples, son développement en mathesis universalis au travers des cent années de travaux qui précèdent l'élaboration cartésienne des Regulae. Or ces dispositions ne cesseront pas d'avoir cours dans l'œuvre cartésienne. Descartes's work, and particularly Regulae, has already been interpreted in its relations with antic et medieval philosophy. It should be also interesting to study Regulae in the renaissant field of « dialectics » — more than 20 000 books with this little, between 1520 and 1630, about invention, deduction, method, order… and applications to other sciences, such as mathematics, under the influence of the Dialectique of La Ramée (1555). Against Organon, this conception of dialectic finds its basis in the intuition of single natures and its development in mathesis universalis, through 100 years before the cartesian elaboration of Regulae, which present the same structures. (shrink)

Empirical research is largely supportive of the assertion of instrumental stakeholder theory that a positive relationship exists between “managing for stakeholders” and firm performance. However, despite considerable debate on the subject, the amount of variation across firm investments in stakeholders (stakeholder management performance) has not been adequately investigated. We address this gap using a sample of more than eighteen thousand firm-level observations over ten years. We find evidence to support an inverted U–shaped relationship between variation in stakeholder management performance and (...) Tobin’sq, suggesting that firms that have some imbalance in their stakeholder management, but not too much, perform best. We discuss the implications of our study for instrumental stakeholder theory and managerial practice. (shrink)

O objetivo deste trabalho é revelar a forma pela qual a pesquisadora belga Juliette Simont conferiu uma interpretaçáo diferenciada em relaçáo ao entendimento do fenômeno da alienaçáo no corpus sartrianum , uma vez que o relacionou somente com uma espécie de “obrigaçáo” que a condiçáo humana deve aceitar no seu desenvolvimento temporal. Melhor: ela identifica esse fenômeno com a exterioridade produzida na tentativa do homem de superar a finitude que o cerca. Assim, Juliette conclui que a questáo ética permanece em (...) aberto no pensamento de Sartre, pois náo há como imaginar o desenvolvimento da liberdade humana à margem da alienaçáo enquanto “determinismo”. Ao nosso ver, a origem dessa interpretaçáo diferenciada baseia-se na falta de explicaçáo referente à influência exercida por Hegel sobre Sartre, apesar deste assinalar o caráter hipotético da reduçáo do Ser ao Saber. O resultado disso é que o problema ético essencial do corpus sartrianum náo é ressaltado, já que em nenhum momento a pesquisadora belga indaga se o homem deve direcionar-se em prol de uma “moral de intençáo” ou de uma “moral de resultado”. (shrink)

Le néolibéralisme est la conception du monde organique du néocapitalisme mondialisé dont l’objectif est d’imposer à toutes les pratiques la soumission réelle par et sous le capital indissolublement industriel et financier. Cette conception du monde capture les subjectivités et les forme par le développement d’un imaginaire pauvre mais efficace. La critique de l’économie politique inclut celle de cet imaginaire. Celui-ci n’est pas une figure simple. Il s’articule en deux dictions non convergentes, mais spéculaires, saisies dans une tension souvent contradictoire.La première (...) est une diction universaliste qui mime la logique pure du capital en la mystifiant. La seconde diction est liée au retour nécessaire des configurations concrètes de la différenciation anthropologique : genre, nationalité, citoyenneté privilège, religion, langue, culture. L’imaginaire obéit alors à la dualité entre un « Nous » et un « Eux » et il se fait guerrier et raciste. Cette tension est structurale et jusqu’à aujourd’hui l’imaginaire néolibéral a réussi à supplanter son universalisme abstrait en le supplémentant par recours aux différenciations anthropologiques, comme le prouve le devenir capitaliste de toutes les économies de la planète, qui disent leur concurrence en ce langage. Une brèche pourrait cependant s’ouvrir dans ce dispositif : c’est celle que produit une économie capitaliste devenue par le moyen de la dette une économie de la dette. L’imaginaire de la dette peut être le lieu d’une critique et d’une pratique émancipatrices nous libérant des formes de l’imaginaire néolibéral. Pourquoi pas un imaginaire du débiteur libéré ; et s’appropriant dans une démocratie processus sa puissance d’agir et de penser, individuelle et collective? (shrink)

Relirais-je tout Platon, pour me permettre d'en parler? Je n'ai plus guère les yeux, ni la patience, ni peut-être le temps. J'ajoute que je n'en éprouve pas la nécessité. Je n'ai jamais prétendu tout savoir de Platon, je n'ai pas tout lu, les Lois, le Parménide aussi, me sont tombés des mains. Mais ce que j'ai lu je l'ai bien lu, comme on fait forcément quand on doit expliquer à d'autres, dont l'attention critique est impitoyable, et qu'on ne saurait payer (...) d'à peu près. Simples angles, pour entrer dans la citadelle par des accès qui parlent. Je n'ai jamais pratiqué un enseignement savant, j'ai essayé de pratiquer un enseignement stimulant. Â chacun ensuite de se trouver en lui-même, des raisons, des façons d'aller plus loin. Dans sa propre voie. Sinon, n'est-ce pas, l'acte d'écrire n'irait pas plus loin que ce qu'on a mis sur le papier. D'autres le font beaucoup, et sont définitifs ou rien. Je ne peux pas. J'ai trop longtemps été oral, et seulement oral. Trop longtemps j'ai eu en face de moi cette chose incomparable : des jeunes gens qui écoutent avec leurs yeux, des yeux qui écoutent."--Page 4 of cover. (shrink)

Wellman identified three types of conductive arguments, the third of which contains both pro and counter-considerations in the same piece of reasoning. This paper provides a pragma-dialectical analysis of this type of argumentation, with special focus on argumentation reconstruction. It argues that the account of pro/con argumentation in the framework of argument-as-product has problems solvable by a pragma-dialectical approach. The paper asserts that pro/con argumentation should be analyzed as a dialectical strategy of a protagonist, where acknowledgement of counter-considerations shows that (...) the antagonist’s reasons have been taken into consideration, although the pro-considerations override them. Thus, the pro-considerations of pro/con argumentation should be interpreted as the protagonist’s overriding defeaters of the antagonist’s counter-arguments, the protagonist incorporating the latter as counter-considerations. The paper further argues that the pragma-dialectical framework needs an additional conceptual tool to properly reconstruct complex forms of pro/con argumentation. Finally, the pragma-dialectical approach to reconstruct pro/con argumentation has several advantages, especially to a more logical-structural approach to complex pro/con argumentation. (shrink)

Esta pesquisa se propõe a ser uma forma de análise da práxis cristã, tendo como ponto de partida a experiência místico-religiosa. A resposta de Friedrich Schleiermacher ao Iluminismo tem muito a nos beneficiar, principalmente se levarmos em consideração as críticas de Rudolf Otto. A compreensão do “sentimento de dependência” em Schleiermacher, que se torna em Otto “sentimento de criatura”, e a realidade da experiência de Deus que se conecta à práxis, nos fornecem um excelente ponto de partida para compreensão daquilo (...) que move as pessoas a uma vida de renúncia, servidão e comprometimento com valores e princípios do Evangelho de Jesus Cristo. Com base em uma pesquisa de campo, foi possível perceber que existe uma conexão entre a práxis cristã e a experiência religiosa. Quando há experiência religiosa, há ações cristãs executadas com naturalidade, com maior incidência do que quando não existe tal experiência. Podemos ter muito a perder se acaso deixarmos de considerar o aspecto experiencial da fé cristã com o sagrado. Em primeiro lugar, em nossas formulações teológicas, as quais podem, em maior ou menor grau, enfatizar em demasia aspectos antropocêntricos, deixando de lado o aspecto numinoso. Em segundo lugar, perderemos a oportunidade de influenciar a igreja a vivenciar uma prática espiritual real, que considere, com toda a relevância devida, a experiência de fé e não somente aspectos catequéticos. Por fim, perderemos a possibilidade de analisar a vida de fé, tendo como ponto de partida a experiência de Deus, que pode ter sido agente influenciador número um para uma vida de exemplo de práxis cristã genuína. (shrink)

This book provides a hermeneutical reflection on the biblical notion of labor, combining texts from the book of Genesis with the conceptions of work in psychoanalysts and philosophers such as Sigmund Freud and Karl Marx.

To solve the probability problem of the Many Worlds Interpretation of Quantum Mechanics, D. Wallace has presented a formal proof of the Born rule via decision theory, as proposed by D. Deutsch. The idea is to get subjective probabilities from rational decisions related to quantum measurements, showing the non-probabilistic parts of the quantum formalism, plus some rational constraints, ensure the squared modulus of quantum amplitudes play the role of such probabilities. We provide a new presentation of Wallace’s proof, reorganized to (...) simplify some arguments, and analyze it from a formal perspective. Similarities with classical decision theory are made explicit, to clarify its structure and main ideas. A simpler notation is used, and details are filled in, making it easier to follow and verify. Some problems have been identified, and we suggest possible corrections. (shrink)

This paper focusses on the Belgian constitutional and legal regulations which are clearly and relatively directly linked to minority protection as welt as their relevance for South Africa by way of analogy, taking into account South Africa's specific circumstances.Generally, what seems to be highly relevant for South Africa is the different kind of solutions in Belgium for its three categories of minorities as related to a different degree of territorial concentration. Going from an emphasis on territorial federalism, providing autonomy, for (...) the highly territorial concentrated linguistic groups, over the use of the relative concentrations of the ideological and philosophical groups in certain federated entities, to a combination of individual human rights and group rights without a territorial connection whatsoever for the religious groups which are highly dispersed throughout the country.An analogous differentiation ofseveral types ofminority protection could bedivised in South Africa as the genera! lack of territoria! concentration of thecountry's several population groups bas a different degree for the ethnic/linguistic groups as compared to the religious ones. (shrink)