In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

政治社会への新しい視座を導く案内書。「正義」からではなく「不正義」から見ると自明とされている制度や規範はどのように異なって見えるのか。思想家たちが問題を発見してきた視座に注目し、この社会の政治を問い返 す。.

Walter Benjamin e um setor da Teologia da Libertação, em especial aquele que se articula em torno à Escola do DEI, tem diversas convergências na crítica do capitalismo como religião. Esta proposição desafia pressupostos modernos das teorias da religião exigindo uma revisão conceitual que permita compreender melhor o poder de legitimação/fascínio ou questionamento da economia política capitalista. Neste artigo procuramos refletir sobre esta revisão da teoria da religião e propor uma abordagem que relaciona Benjamin e a teologia da libertação. Para (...) isso, propomos exemplificar os desafios teórico-práticos desta relação e percorrer alguns estudos que re-situam os conflitos epistemológicos e políticos da religião com a modernidade. Em seguida, buscamos elementos de Benjamin e da Escola do DEI que fornecem instrumental analítico potente para a crítica do fetichismo capitalista como religião cotidiana. Por fim, sintetizamos a tarefa fundante de pensar, a partir da vida das vítimas, um necessário discernimento de deuses que permitem des-ocultar a razão mítico-teológica que caracteriza o espírito do fetiche. (shrink)

A teoria do mercado religioso parte da constatação do pluralismo religioso e chega à conclusão que, em tal situação, religião se torna um assunto de escolha pessoal ou familiar e se estabelece uma situação de concorrência entre as religiões subordinada à lógica da economia de mercado. Assim, as religiões reduzidas à esfera da vida privada não podem mais realizar a função tradicional das religiões de legitimar a totalidade da ordem social. Este artigo analisa a tese da subordinação da religião à (...) lógica da economia de mercado e propõe como hipótese de que a tradicional função da religião de “absolutizar o relativo e legitimar o arbitrário” é exercida hoje pelo próprio sistema de mercado capitalista e que, por isso, a lógica da economia de mercado se tornou o modo de pensar “natural” nos dias de hoje, até mesmo para pensar a religião. Para isso, dialoga principalmente com o pensamento de P. Berger, P. Bourdieu, M. Weber, W. Benjamin, K. Marx, F. Hinkelammert, H. Assmann e mostra como o tema da fé no e sacralização do mercado aparece nos discursos dos economistas. Palavras-chaves : Mercado religioso. Capitalismo. Idolatria. Economia e religião. Teologia e economia.The theory of the religious market begins with the observation of religious pluralism and comes to the conclusion that, in this situation, religion becomes a matter of personal or family choice and it is established a situation of competition among religions subordinated to the logic of the market economy. Thus, religions reduced to the sphere of private life can no longer perform the traditional role of religions in legitimizing the whole social order. This article analyzes the thesis of the subordination of religion to the logic of the market economy and puts forward the hypothesis that the traditional function of the religion of "absolutizing the relative and legitimizing the arbitrary" is exercised today by the capitalist market system itself; and, because of that, the logic of the market economy has become the "natural” way of thinking today, even to think about religion. To this purpose, it dialogues mainly with the thought of P. Berger, P. Bourdieu, M. Weber, W. Benjamin, K. Marx, F. Hinkelammert and H. Assmann, showing how the theme of faith in and sacralization of market appears in discourses of economists. Keywords : Religious market. Capitalism. Idolatry. Economy and religion. Theology and economics. (shrink)

Environmental, social, and governance is an indicator that measures a company’s non-financial performance. Many firms have recently emphasized the importance of ESG. Ascertaining what topics are being discussed around ESG and how they change over time will contribute significantly to gaining insight into ESG. Using 73,397,870 text data scraped and refined from publicly available Twitter data, this study applied Latent Dirichlet Allocation and the dynamic topic model to ascertain the hidden structure of the ESG-related document collection and the topics being (...) discussed. The study further conducts a sentiment analysis to examine the sentiment of the general public regarding ESG. Topic modeling shows that various topics regarding ESG are being discussed and evolve over time. Sentiment analysis shows that many people have neutral or positive sentiments toward ESG-related issues. This study contributes to exploring insights into ESG among the public and understanding public reactions toward ESG. We further conclude the study with a discussion of managerial implications and potential future research. (shrink)

Modern schooling in Korea, which was officially established by law in 1949, is well known for its function as an engine of economic success in modern Korea. Although this fact seems to be world-wid...

This dialogue addresses the global risk that broke out of the North Korean development of nuclear weapons and missiles. It starts from the brutal consequences of the national division for Korea and asks why North Korea has been so preoccupied with nuclear projects as has been found to be the case since the 1990s, and how much and why Kim Jung-un today differs from his father in terms of his future, and where the fundamental limit lies in Moon Jae-In’s (...) as well as Trump’s approaches to Korean denuclearization and peace. The highlight of this dialogue is to explain the intrinsic difficulties for Donald Trump and Kim Jung-un in finding a reasonable solution to their respective demands for denuclearization and regime security, and explore the likely future of the Korean Peninsula from the vantage point of Kim Dae-jung’s Sunshine Policy and metamorphosis. (shrink)

The demand for organ transplants, both globally and in South Korea, substantially exceeds the supply, a situation that might have been aggravated by the enactment of the Life-Sustaining Treatment Decision Act (LSTDA) in February 2018. This legislation may influence emergency medical procedures and the availability of organs from brain-dead donors. This study aimed to assess LSTDA’s impact, introduced in February 2018, on organ donation status in out-of-hospital cardiac arrest (OHCA) patients in a metropolitan city and identified related factors. We conducted (...) a retrospective analysis of a regional cardiac arrest registry. This study included patients aged 16 or older with cardiac arrest and a cerebral performance category (CPC) score of 5 from January 2015 to December 2022. The exclusion criteria were CPC scores of 1–4, patients under 16 years, and patients declared dead or transferred from emergency departments. Logistic regression analysis was used to analyse factors affecting organ donation. Of the 751 patients included in this study, 47 were organ donors, with a median age of 47 years. Before the LSTDA, there were 30 organ donations, which declined to 17 after its implementation. In the organ donation group, the causes of cardiac arrest included medical (34%), hanging (46.8%), and trauma (19.2%). The adjusted odds ratio for organ donation before the LSTDA implementation was 6.12 (95% CI 3.09–12.12), with non-medical aetiology as associated factors. The enactment of the LSTDA in 2018 in South Korea may be linked to reduced organ donations among patients with OHCA, underscoring the need to re-evaluate the medical and legal aspects of organ donation, especially considering end-of-life care decisions. (shrink)

Diese Untersuchung wendet sich gegen die verbreitete Interpretationstendenz, Platons Anamnesislehre als Lehre von einer Art gelingender Identifikation auszulegen. Dabei wird behauptet, Platon habe geglaubt, der Mensch besitze auf eine mythisch unerklärliche Weise die Begriffe aller Dinge apriori in sich und brauche sich beim Anblick eines konkreten Einzeldings nur an diesen vorgeburtlichen Besitz zu erinnern, um dieses Ding begrifflich richtig zu identifizieren. Durch eine sorgfältige, dem Wortlaut im einzelnen folgende Interpretation zeigt Lee, daß der Mensch nach Platon lediglich in der Lage (...) ist, die allgemeinen Kriterien und Prinzipien des Denkens analytisch aufzudecken. Erst die methodische Erschließung und Anwendung dieser - apriorischen, d.h. in jeder Erfahrung vorausgesetzten - Kriterien ermöglicht ein Fortschreiten des Erkennens auch in Bezug auf Einzeldinge. Die Anamnesislehre erweist sich dadurch als eine immer noch bedenkenswerte kritische Reflexion auf die Bedingungen der Sicherheit des Erkennens. (shrink)

The vestibular system is critical for human locomotion. Any deteriorated vestibular system leads to gait instability. In the past decades, these alternations in gait patterns have been majorly measured by the spatial-temporal gait parameters and respective variabilities. However, measuring gait characteristics cannot capture the full aspect of motor controls. Thus, to further understand the effects of deteriorated vestibular system on gait performance, additional measurement needs to be taken into consideration. This study proposed using the margin of stability to identify the (...) patterns of dynamic control under different types of mastoid vibrations in walking. This study hypothesized that using the MOS method could facilitate the understanding of another aspect of motor control induced by different types of mastoid vibrations, and applying the mastoid vibrations could induce the asymmetric MOS. Twenty healthy young adults were recruited. Two electromechanical vibrotactile transducers were placed on the bilateral mastoid process to apply different types of vestibular vibrations. A motion capture system with eight cameras was used to measure the MOSap, MOSml, and respective variabilities. The results were in line with the hypotheses that both bilateral and unilateral mastoid vibrations significantly increased MOSap, MOSml, and respective variabilities p = 0.001, p < 0.001; p = 0.001, p < 0.01 when compared to the no vibration condition. Also, significantly larger MOSml, MOSml variability, MOSap, and MOSap variability were observed under the unilateral vibration condition than that observed under the bilateral vibration condition. The above-mentioned result found that different types of mastoid vibrations affected the MOS differently, suggesting different patterns of control mechanisms under different sensory-conflicted situations. Besides, a significant difference between the dominant and non-dominant legs was observed in MOSml. Moreover, applying the unilateral mastoid vibrations induced a greater symmetric index of MOSml, suggesting that more active control in balance was needed in the medial-lateral than in the anterior-posterior direction. (shrink)

이 논문은 관중 유남상 선생의 역학관에 관한 것이다. 선생은 평생 『주역』과 『정역』을 연구하여 『주·정역경합편』 을 저술하였다. 이 책은 단순히 두 경서를 소개하기 위하여 한 권의 책으로 엮어 만든 것이 아니다. ‘천지역수원리(간지도수원리)’ 와 ‘하락상수원리’ 를 중심으로 역도(천도 위주)를 드러낸 『정역』과 괘효원리를 중심으로 역도(지도․인도 위주)를 표상한 『주역』을 합쳐 묶음으로써 두 경전의 내용이 결국 15성인의 한 말씀으로 천명되는 천의 로서의 선후천역수변화원리 임을 밝힌 것이다. 선생은 이 책에서 역학의 삼대 명제인 「천지역수원리」·「역수성통원리」·「성학즉역학원리」 를 간지도수원리와 도서상수원리, 그리고 괘효원리로써 밝히고, 아울러 역도는 궁극적으로 ‘선후천변화원리’임을 나타내고 있다. 그런데 (...) 이런 내용들은 맹자 이후 2,000여 년 동안 학계에서 논의되지 않았던 것으로서 역학사에 있어서 무척 획기적인 학설이라 할 수 있다. (shrink)

The Tibetan term jo mo, generally translated as ‘noble Lady,’ ‘female adept,’ or ‘nun’ and documented from the very beginning of Tibetan history, has a mainly religious meaning (and to a lesser degree a social one). Besides various women adepts referred to as jo mo present throughout Tibetan tradition up to the present day, a hagiographic text from the late thirteenth century entitled Jo mo nyis shus rtsa bzhi’i lo rgyus, “The Stories of the Twenty-four Jo mo,” has preserved the (...) short life stories of twenty-four female Tibetan adepts (Tib. jo mo) of the eleventh and twelfth centuries, disciples of the Indian Tantric master Pha dam pa sangs rgyas (d. 1117). The realizations attained along the Path by the jo mo in question were mainly attested to by relics (Tib. ring bsrel) and other miraculous objects or events witnessed at the time of their deaths. The aim of this paper is to analyze the religious identities of the twenty-four jo mo as described in the JMLG, while exploring some of the ways in which the Tibetan Buddhist tradition has negotiated the ambiguous religious status of these female Buddhist adepts. (shrink)

Jeong Jae-gyu (鄭載圭, 1843-1911) was a scholar in the late Joseon Dynasty who contributed to the solidification and formation of the Nosa school (蘆沙學派) through the publication of Nosajib (蘆沙集) and active lecture activities based on the independent acceptance of his teacher, Ki Jeong-jin (奇正鎭). He explained the concept of intelligence based on the definitions of Shen Gui-bao (沈貴珤), an early scholar of the Yuan Dynasty, and even though the volume was not large, he presented a deep analysis and a (...) unique interpretation. Few Joseon Neo-Confucian scholars had explained the concept of intelligence based on Shen Gui-bao, so his attempts are unique. Shen Gui-bao explained, “the Intelligence includes the axis of change in the real world where the heavenly principles are inherent and has a mirror to judge the conflicts of human affairs”. Hu Bing-wen (胡炳文) used the explanation to justify his concept of intelligence. However, since intelligence is a principle, and the “axis of change in the real world” is also a principle, an unreasonable proposition of ‘principle includes principle’ can be established according to Shen Gui-bao’s definitions. Therefore, Kim Chang-hyeop (金昌協) and others criticized Shen Gui-bao, saying that such a proposition cannot be accepted. However, in the 19th century, Lee Hang-ro (李恒老) and Lee Jin-sang (李震相) showed a positive attitude toward Shen Gui-bao’s definitions. Jeong Jae-gyu, who partially accepted the influence of Lee Jin-sang, reaffirmed the fundamental position of intelligence through the phrase “Intelligence includes the axis of change in the real world”, and emphasized that intelligence is the basis for both moral judgment and the principle of perception. Furthermore, in the Neo-Confucian system, intelligence corresponds to a quiet virtue, so Jung Jae-gyu’s emphasis on it might lead to a theory of cultivation centered on solitude (靜), which can be confirmed in questions and answers shared with Ki Jung-jin, his writings, and poems. (shrink)

This volume marks a phase of accomplishment in the work of the World Phenomenology Institute in unfolding a dialogue between Occidental phenomenology and the Oriental/Chinese classic philosophy. Going beyond the stage of reception, the Oriental scholars show in this collection of studies their perspicacity and philosophical skills in comparing the concepts, ideas, the vision of classic phenomenology and Chinese philosophy toward uncovering their common intuitions. This in-depth probing aims at reviving Occidental thinking, reaching to its intuitive sources, as well as (...) providing Chinese thinking with a precise apparatus of expression toward its rejuvenation in a new significance. Studies by Korean and Chinese phenomenologists: Nam-In Lee, Inhui Park, Benjamin I. Schwartz, Anna-Teresa Tymieniecka, Sitansu Ray, Zhang Xian, Zhang Qingxiong, Tsung-I Dow, Ashok K. Gangadean, Yushiro Takei, Louise Sunderarajan, Gregory Tropea, James Sellmann, Tyong Bok Rhie, Sang-Ki Kim, Daniel Zelinski, Qingjie Wang, Calvin O. Schrag, Jung-Sun Han. (shrink)

Giải quyết biến đổi khí hậu và ô nhiễm môi trường đang và sẽ là thách thức lớn của nhân loại trong thế kỷ 21. Con người không còn nhiều thời gian để sửa chữa, phục hồi đưa hệ sinh thái môi trường (tự nhiên) trở về trạng thái an toàn. Trong khi các nỗ lực trong thời gian qua chưa thực sự hiệu quả thì COP26 mở ra cơ hội lớn để nhân loại tiến gần đến mục tiêu kiềm (...) chế nhiệt độ của trái đất không vượt quá 1.5 độ C. Mặc dù Việt Nam cùng với 146 quốc gia trên thế giới đã có cam kết mạnh mẽ nhất trong việc giảm phát thải vào năm 2050, tuy nhiên việc cụ thể hóa cam kết thông qua các giải pháp sáng tạo là rất quan trọng. Sử dụng (áp dụng, vận dụng) hệ sáng tạo 3D và nguyên lý bán dẫn giá trị, tác giả đề xuất hệ sinh thái “giải pháp trụ cột” cần thực hiện gồm có tăng cường thông tin, truyền thông, nghiên cứu khoa học về môi trường (biến đổi khí hậu, ô nhiễm môi trường...); xây dựng, chuyển đổi và nâng cao văn hóa và môi trường; đẩy mạnh phát triển kinh tế gia tăng phúc lợi; xây dựng (chuyển đổi) lớp doanh nhân có văn hóa, trách nhiệm môi trường; tăng cường mở rộng sự hợp tác quốc tế về mọi mặt đặc biệt là trong lĩnh vực kinh tế, truyền thông và khoa học; và thực thi các giải pháp nêu trên một cách kỷ luật. (shrink)

BERGER, P. L.; LUCKMANN, T. Modernidade, pluralismo e crise de sentido ; a orientação do homem moderno Aurino José Góis RIBEIRO, Renato Janine. A república . RIBEIRO, Renato Janine. A democracia . João Carlos Lino Gomes SUNG, Jung Mo. Sementes de esperança. A fé em um mundo em crise. Flávio Senra.

In the 21st century, Carl Gustav Jung (1875-1961) remains one of the key figures in the field of analytical psychology - and Psychological Types, or The Psychology of Individuation, published in 1921, is one of his most influential works. It was written during the decade after the publication of Psychology of the Unconscious (1912), which effectively ended his friendship and collaboration with Sigmund Freud. Whereas the earlier work had clearly marked Jung's psychoanalytical divergence from Freud it is the (...) Psychology of Types that fully clarifies and presents the nature, quality and characteristics of his analytical psychology. The work, which was in part a consequence of his need to reconcile the competing theories of Freud, whom he regarded as extraverted, and Alfred Adler, whom he saw as introverted, develops his concept of descriptive categories for understanding the human mind in terms of the two essential attitude types: introversion and extraversion. These basic attitudes operate in tandem with four principal interacting functions of consciousness which Jung identifies as sensation and intuition, which are functions of perception, and thinking and feeling, which are functions of judgment. The eight resulting psychological types are then explored, described, identified, characterised and explained in considerable detail, with a soaring range of examples drawn from the whole of human history, culture and experience. In his efforts to explore and illuminate the nature of the unconscious mind and indeed the collective unconscious, he investigates the problems posed by the differing psychological types and how these have manifested from classical and medieval times to the 20th century. His observations range from Aristotle, Socrates and Plato to Tertullian and Origen, and from Abélard and Master Eckhart to Martin Luther and the problem of transubstantiation. Jung takes the listener on an odyssey of human thinking. He considers the problem of types in the works of Schiller and Goethe, and Spitteler and his treatment of the Prometheus myth. He contrasts idealism and realism, the Apollonian and the Dionysian in Nietzsche, and explores a host of philosophical and religious sources from the Bible to Taoism to Brahminism. He considers the nature of the reconciling symbol in Spitteler before analysing the nature of types in modern philosophy, aesthetics and biography, giving detailed consideration to William James' characteristic pairs of opposites and Furneaux Jordan's 'character sketch of the emotional types'. Jung goes on to fully identify and describe the characteristic differences between the extraverted and introverted types and provides an extensive chapter on definitions to fully clarify the meaning of the language he employs and make his meaning more accessible. Authoritatively read by Martyn Swain for Ukemi Audiobooks, Psychological Types is an inexhaustible treasure chest of ideas and creative inspiration worth listening to time and time again. (shrink)

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

_Psychological Types_ is one of Jung's most important and most famous works. First published by Routledge in the early 1920s it appeared after Jung's so-called fallow period, during which he published little, and it is perhaps the first significant book to appear after his own confrontation with the unconscious. It is the book that introduced the world to the terms 'extravert' and 'introvert'. Though very much associated with the unconscious, in _Psychological Types_ Jung shows himself to be (...) a supreme theorist of the conscious. In putting forward his system of psychological types Jung provides a means for understanding ourselves and the world around us: our different patterns of behaviour, our relationships, marriage, national and international conflict, organizational functioning. Appearing in paperback for the first time this central volume from Jung's Collected Works will be essential to anyone requiring a proper understanding of Jung's psychology. (shrink)

I. Wŏnhyo esŏ An Chung-gŭn kkaji -- II. Yu Yŏng-mo esŏ Kim Tae-jung kkaji.

This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...) and mystical concerns of the text. As will be argued, the undue emphasis on the epistemological and mystical significance of the passage not only comes to grief when considered in light of philosophical and textual concerns but also obscures the moral dimensions of the passage that are more congruent with the 'Inner Chapters' as a whole. (shrink)

English summary: Ordinary, unmethodical experience forms our lives. It accumulates when we interact with our environment as living beings, and combines cognitive, affective and volitional elements. In it, questions of meaning and value and issues of knowledge become strongly interdependent. In a normative sense, modern culture has tremendously upgraded the status of ordinary people's experience. However, at the same time, our world is increasingly determined by the methodological experience of the (natural) sciences and by the technology they have made possible. (...) Will scientific experience now replace ordinary experience, or will it complement and regulate it? How do facts and values relate to one another and what does this mean for our understanding of democracy? Matthias Jung starts by developing an integrated approach to ordinary experience, taking into account insights from areas including hermeneutics, phenomenology, pragmatism and cognitive science. As a result, three main areas of discussion emerge: knowledge, values and ideology, all of which are covered in their respective individual chapters. German description: Gewohnliche, unmethodische Erfahrung formt unser Leben. Sie vollzieht sich, wenn wir als lebendige Wesen mit unserer Umwelt interagieren, und verbindet jeweils kognitive, affektive und willentliche Dimensionen. Fragen nach Sinn und Wert und Wissensfragen sind in ihr eng aufeinander bezogen. Normativ hat die Kultur der Moderne die Erfahrung gewohnlicher Menschen enorm aufgewertet, doch gleichzeitig wird unsere Welt immer starker von der methodischen Erfahrung der (Natur-)Wissenschaften und der von ihr ermoglichten Technik bestimmt. Ersetzt nun wissenschaftliche die gewohnliche Erfahrung oder erganzt und korrigiert sie diese? Wie verhalten sich Fakten und Werte zueinander und was ergibt sich daraus fur unser Verstandnis von Demokratie? Matthias Jung entwickelt zunachst ein integriertes Konzept gewohnlicher Erfahrung und nimmt dabei Einsichten u.a. aus Hermeneutik, Phanomenologie, Pragmatismus und Kognitionswissenschaften auf. Daraus ergeben sich drei exemplarische Problemfelder: Wissen, Werte und Weltanschauung. Ihnen sind jeweils eigene Kapitel gewidmet. (shrink)

This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi-formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the “twilight of logical empiricism,” then their theoretical and (...) methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading Comparative Religious Ethics in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics. (shrink)

This volume from the _Collected Works of C.G. Jung_ has become known as perhaps the best introduction to Jung's work. In these famous essays he presented the essential core of his system. This is the first paperback publication of this key work in its revised and augmented second edition. The earliest versions of the essays are included in an Appendices, containing as they do the first tentative formulations of Jung's concept of archetypes and the collective unconscious, as well (...) as his germinating theory of types. (shrink)

_Mysterium Coniunctionis_ was first published in the _Collected Works of C.G. Jung _in 1963. For this second edition of the work, numerous corrections and revisions have been made in cross-references to other volumes of the _Collected Works _now available and likewise in the Bibliography. _Mysterium Coniunctionis_ was Jung's last work of book length and gives a final account of his lengthy researches in alchemy. It was Jung's empirical discovery that certain key problems of modern man were prefigures (...) in what t he alchemists called their 'art' or 'process'. Jung maintained that 'the world of alchemical symbols does not belong to the rubbish heap of the past, but stands in a very real and living relationship to our most recent discoveries concerning the psychology of the unconscious'. The volume includes ten plates, a Bibliography, an Index, and an Appendix of original Latin and Greek texts quoted in the work. (shrink)

John Hick's "pluralistic hypothesis" of religion essays a comprehensive vision of religious diversity and its attendant soteriological, epistemological, and ontological implications. At the heart of Hick's proposal is the belief in the transcendental unity and soteriological identity of all religions. While coherent and compelling, Hick's model militates against those traditions that do not possess an ultimate noumenal referent that undergirds the phenomenal responses of culturally conditioned traditions. One of those traditions, namely Sōtō Zen Buddhism, at once defies Hick's categories and (...) presses for an alternative understanding of the epistemological, metaphysical, and soteriological issues. (shrink)

Drawing upon uses and gratifications perspectives and socioemotional selectivity theory, this study examined the differences in the use of Facebook features among younger, middle-aged, and older adults. Furthermore, it explored the association between Facebook activities and users’ perceived enjoyment for different age groups. An online survey was conducted with 647 Facebook users in the United States. An exploratory factor analysis identified four types of Facebook activities: broadcasting, directed communication, content consumption, and information regulation. The results revealed that younger users’ broadcasting, (...) content consumption, and information regulation activities substantially differed from those of older users. In addition, broadcasting and content consumption activities were more popular among younger users and more predictive of their enjoyment. Directed communication was more powerful in predicting middle-aged and older users’ enjoyment. However, younger and middle-aged users’ engagement with information regulation activities was negatively related to their enjoyment of Facebook. The study findings provide more nuanced knowledge regarding user experiences on social media platforms among specified age groups and practical insights into the improvement of social media by addressing their different needs. (shrink)