Suchergebnisse

<span>El panorama actual en Europa requiere una reflexión urgente sobre si existe una identidad europea o no y sobre las consecuencias que se pueden derivar de las posibles respuestas a esa pregunta. Los integrantes del </span><em>Grupo de investigación sobre cuestiones fundamentales de la sociedad internacional contemporánea de la Facultad de Derecho de la Universitat Internacional de Catalunya</em><span>, tratamos de dar respuestas a esas cuestiones, junto con un conjunto de profesores de otras universidades españolas y extranjeras a lo largo de dos años. Fruto de esa investigación es este número especial de </span><em>Cuadernos Europeos de Deusto</em><span>. Hemos abordado el tema desde una perspectiva multidisciplinar, desde la Filosofía, la Historia y el Derecho. En particular, nos hemos centrado en las raíces de la identidad europea y en el alcance que, una vez determinada la misma, puede tener a la hora de las relaciones en Europa entre personas y grupos de diversas razas, religiones, culturas, etc.</span><div><span><br /></span></div><div><span><strong><span>Publicación en línea: </span></strong><span>27 febrero 2019</span></span></div>

Plato constructs the philosopher in contrast to the sophist. Both sophistical and rhetorical logos, in their epistemic closeness to philosophical logos, require a constant act of demarcation throughout Plato's works. The challenge posed by the sophists creates a structural, instable tension in several Platonic dialogues. Why is the Athenian philosopher obsessed by a different yet comparable approach to virtue, knowledge and social order? Why does the Athenian philosopher need and, at the same time, reject the sophist when it comes to shaping his own self-image? To try to answer these questions, I will go back to a foundational moment where the Platonic philosopher is theoretically constructed and conceptually produced against the sophist, namely, Plato's Sophist, Statesman, Protagoras, Gorgias and Phaedrus. The aim of the article is to show how the Platonic philosopher is conveniently defined through a series of partisan demarcations grounded on ontological privilege, epistemic exclusion, ethical circularity and, ultimately, political delegitimation. ; https://upjournals.co.za/index.php/Phronimon ; am2020 ; Philosophy

Józef Tischner, a Polish philosopher and a seasoned commentator on the political transformations associated with the decline of communism and the building of a new democratic order in the final decades of the twentieth century, was, and still is, a controversial figure. Some see him as a profound philosopher, others as a moral authority, while others see him as a political opponent. I discuss the question concerning where Józef Tischner drew the line between political engagement sensu stricto and metapolitics, which is philosophically and programmatically grounded and neutral to the differences in world views. I inquire whether it is legitimate to attribute to Tischner political views and sympathies sometimes referred to as left-wing Christian liberalism and whether these views influenced the structure and the main theses of Tischner's metapolitical thought. I attempt a reconstruction of Tischner's position and indicate its basis in the assumptions of Christian personalism, the philosophy of dialogue, and the ethics of solidarity.

Through a reading of Hegel's Lessons on Philosophy of History, the following article proposes an analysis of the cleavage between historical and un-historical nations, that is, of the opposition between civilization and barbarism. If the development of history represents the progress of the self-consciousness through its different manifestations, Hegel identifies a radical alterity that remain excluded from such rational path. By locating its paradigmatic expression in the "African character", Hegel identifies barbarism as the pathological deviation of spiritual activity that prevents any ethical objectification, any stable political, religious or cultural institution. The inferiorization of the barbarian, however, does not lead to its animalization. Rather it designates a specifically human subjectivity, which, on a given geographical situation, is incapable of developing its freedom in a historical course. Without questioning the universality of the humankind - that is, without subscribing to any naturalistic fatalism - Hegel structures a hierarchy of spiritual existences, that reveals itself as essential for the euro-centric construction of world history.

พระพุทธศาสนาเป็นศาสนาเอกของโลกที่มีหลักคำสั่งสอนอันเปรียบเสมือนห้วงมหานทีแห่ง สรรพศาสตร์ จึงมิใช่เพียงแค่เป็นปรัชญาหรือทฤษฎีเท่านั้น หากแต่ยังมีเนื้อหาครอบคลุมถึงวิถีชีวิต ความเป็นอยู่ ความนึกคิดแทบทุกด้าน ไม่ใช่ศาสนาแห่งการอ้อนวอนปรารถนา หรือศาสนาแห่งความห่วงหวังกังวล การสั่งสอนธรรมของพระพุทธเจ้าทรงมุ่งผลในทางปฏิบัติให้ทุกคนจัดการกับชีวิตที่เป็นอยู่จริงๆ ในโลก ในสังคมไทยปัจจุบันนี้ อยู่ในยุค Thailand 4.0 นับเป็นกระแสที่ได้รับการกล่าวถึง และวิเคราะห์ในแง่มุมต่าง ๆ อย่างมากมาย ทั้งนี้คงเนื่องมาจากเป็นวิสัยทัศน์เชิงนโยบายของรัฐบาล ที่จะขับเคลื่อนประเทศไทยไปสู่เป้าหมาย "มั่นคง มั่งคั่ง ยั่งยืน" โดยเฉพาะอย่างยิ่ง นโยบายที่จะเปลี่ยนเศรษฐกิจแบบเดิมไปสู่เศรษฐกิจที่ขับเคลื่อนด้วย เทคโนโลยีและนวัตกรรม Buddhism is a top world-class of religion with the same teaching as Gautama Buddha. It is not just a philosophy, religion and or a theory. However, it is also covers the way of life, the idea of almost every aspect. And also it is not a religion of desire sometimes we call it an anxiety. The teachings of the Buddha are aimed at the practical way for everyone to handle the real life in the world in our Thai society formal and informal in Thailand 4.0. This is the currently mentioned due to the government's policy vision. The Buddha taught that in order to realize enlightenment, and driving Thailand ahead to the goal of "sustainable prosperity", Therefore Buddhism believes that suffering is self-created. A policy that will change the traditional economy for both driving of Technology and Innovation

Abstract The national legislation program makes Pancasila the source of all sources of law and as the basis of the state based on the philosophy and values of Pancasila animates and influences the process of legislation formation. In the research, the author using normative legal research method. But the fact that legislation generated through the process of formulating legislation has not provided a guarantee of justice and welfare for the people, so that the resulting law is still far from the goal of realizing prosperity for all Indonesian people. Abstrak Program legislasi nasional menjadikan Pancasila sebagai sumber dari segala sumber hukum dan sebagai dasar negara yang berpedoman Pada falsafah dan nilai-nilai pancasila menjiwai dan mempengaruhi proses pembentukan legislasi. Di dalam penelitian ini menggunakan metode penelitian hukum normatif. Hasil penelitian ini menunjukkan bahwa kenyataannya legislasi yang dihasilkan melalui proses pembentukan peraturan perundang-undangan belum memberikan jaminan keadilan dan kesejahteraan bagi rakyat, sehingga undang-undang yang dihasilkan masih jauh dari cita-cita yaitu mewujudkan kesejahteraan bagi seluruh rakyat indonesia.

Through a reading of Hegel's Lessons on Philosophy of History, the following article proposes an analysis of the cleavage between historical and un-historical nations, that is, of the opposition between civilization and barbarism. If the development of history represents the progress of the self-consciousness through its different manifestations, Hegel identifies a radical alterity that remain excluded from such rational path. By locating its paradigmatic expression in the "African character", Hegel identifies barbarism as the pathological deviation of spiritual activity that prevents any ethical objectification, any stable political, religious or cultural institution. The inferiorization of the barbarian, however, does not lead to its animalization. Rather it designates a specifically human subjectivity, which, on a given geographical situation, is incapable of developing its freedom in a historical course. Without questioning the universality of the humankind - that is, without subscribing to any naturalistic fatalism - Hegel structures a hierarchy of spiritual existences, that reveals itself as essential for the euro-centric construction of world history.

The first part of this article discusses the methodology for studying the conditions and means of knowledge transfer in interdisciplinary research. It is based on a combination of methodology from historical, socio-cultural and scientific research applied to the study of the conditions of interdisciplinary communication, with a methodological approach characteristic of the philosophy and epistemology of science, focusing on studying means of transfer. It is suggested that conceptual metaphors, or semantic transfers between conceptual domains, which are studied in cognitive linguistics, be considered as such tools. The article analyzes their role in interdisciplinary transfer using the author's parallel dictionary methodology. The second part of the article shows the application of this approach to studying specific interdisciplinary knowledge transfer based on the examples of a number of relevant and developing interdisciplinary areas. Three examples were specifically examined: the transfer of knowledge between evolutionary biology and evolutionary computation; between evolutionary biology and evolutionary political science and biological science and semiotics.

One of the great misconceptions about critical pedagogy, Paulo Freire's democratic theory of education, is that transformative learning is an activity that takes place in the mind. In this paper, the authors demonstrate the significance of material context in Paulo Freire's conceptualization of his philosophy of democratic education. By using the theories of wayfinding (a sub-division of human geography) and critical posthumanism in dialogue with Paulo Freire's autobiographical reflections in his post-Pedagogy of the Oppressed writings, the authors illustrate how critical pedagogy involved a literal reading of the material world. By sharing vignettes from his work in Brazil, Guinea-Bissau, Porto Mont, New York we highlight the significance of the body, emotions, and individual and local history as partners in the political-pedagogical project of transformative learning. Critical pedagogy is recast as an onto-epistemological praxis in which critical consciousness is understood as a process of becoming that is made possible through the relationship between the person and their land, including all its human and non-human inhabitants.

This article explores the prospects for a eudaimonist moral theory that is both feminist and Aristotelian. Making the moral philosophy developed by Aristotle compatible with a feminist moral perspective presents a number of philosophical challenges. Lisa Tessman offers one of the most sustained feminist engagements with Aristotelian eudaimonism (Tessman 2005). However, in arguing for the account of flourishing that her eudaimonist theory invokes, Tessman avoids taking a stand either for or against the role Aristotle assigned to human nature. She draws her account of flourishing instead from the beliefs about flourishing implicit in the feminist and black freedom movements. I examine the implicit conception of flourishing in the writings of two prominent leaders of the black freedom movement—Martin Luther King, Jr. and Malcolm X—and argue that Tessman's attempt to avoid the "sticky issue" of human nature is not successful. Tessman's defense of the burdened virtues depends on a particular reading of human nature as does a eudaimonist account of the virtues more generally.

Abstract Organizational Culture and Organizational Climate symbolise the core philosophy and principles of any organization. Organizations differ in their customs, traditions, values, ideas, functions and how they operate. There are organizational characteristics that have strong influences on the employees, performance and overall effectiveness. Organizational Culture and Organizational Climate are important among them. The present study has been undertaken with the view to examine Effective Team Building, Organizational Culture and Organizational Climate of Government Run Hotel and Private Ownership hotel in Odisha and also to determine the relationship of Organizational Culture and Organizational Climate with Effective Team building. Data analysis was performed with the help of SPSS 20 to find out the relationship between the three variables and the relationship amongst the factors. Karl Pearson?s Correlation Analysis was applied to study the interrelationship of Organizational Culture and Organizational Climate with Effective Team Building respectively. Regression Analysis is also done to investigate whether the team building mediates the relationship of organizational culture and organizational climate. Key Words: Team Building, Organizational Culture, Organizational Clima

Disputationes metaphysicae by Francis Suárez in its assumptions returns to the classical division into real being (ens reale) and mind­‑dependent being (ens rationis). To put it in the theoretical structure, Suárez' theory of being is directly linked to the noetic concept of "objective being" (ens objectivum). Suárez definitely broke with a classical approach to the object of metaphysics and headed an existential reflection on being toward the essentialization. So his metaphysics is not focused on the concept of being in the aspect of existence, but is the study of abstract being as the "essence". It is an interesting theory in historical terms, but it also suggests that it can provide in­‑depth study of previous scholastic theories. Suárez' approach meets with the theory that clearly influenced the modern epistemology and post­‑Cartesian philosophy as a cognitive shift towards a new subjective prospect (e.g. in se conversa), in which reflection on real being was shifted toward the subject­‑consciousness representation, that is, toward the noetic reflection and mentalism).

The paper discusses some fundamental differences between Aristotelian and modern conceptions of the state. It focuses its attention on the early liberal thinkers, such as Thomas Hobbes and John Locke, and contrasts the theory of state developed by them with the classical republican ideal described by Aristotle. As I will demonstrate main differences come down to (1) distinct ideas concerning the state's origins (and especially human motivations behind establishing the state), (2) divergent convictions about the role of the state and its ethical dimension; and finally (3) different beliefs concerning basic feelings and passions which sustain existence of political community. I argue that on the basis of Stagirite's philosophy it is possible to question whether civic association described by the precursors of liberal political thought is actually the state. In conclusion, I signalize the problem of serious limitations of contemporary liberal democracies (or even their internal contradictions) resulting from their attempt to follow an ideal of an ideologically neutral state.

The received view in mainstream philosophy is that violence is an 'act', to be defined in terms of 'force' and 'intentionality'. This approach regrettably and inexcusably tends to prioritise the agent performing the act of violence in question. This paper argues that we should resist this tendency, in order to prioritise the victim or survivor of violence, and her personal experience, not that of the perpetrator. Starting from an analysis of the devastating impact of violence that characterises the experience of sexual violation and its aftermath, based on the memoirs of Susan Brison (philosopher) and Alice Sebold (novelist), we will then proceed to argue that violence should not be thought of merely in terms of an 'act', but also as an 'experience', the difference being that an act is temporally determinate while an experience is temporally indeterminate. With the help of a phenomenological approach, we will argue that violence has time-indeterminate intended and unintended consequences; these are the ripples of violence. Finally, some of the moral, legal and political implications of acknowledging the temporal indeterminacy of violence will be highlighted.

Constitution of the Republic of Indonesia 1945 on Regional Government, especially in Article 18 and paragraph (2) states that "the state recognizes and respects units of customary law communities along with their traditional rights as long as they still live and in accordance with the development of society and the principles of the Republic of Indonesia, which is regulated by law ". In response to these provisions, the Bali provincial government released Regional Law 3 of 2003 on Pakraman and Customs Agency by sticking to the philosophy of "Tri Hita Karana". In maintaining security and public order Pakraman in Bali, a task force was formed traditionally called "pecalang", which means "celang" (the sharpness of the senses). Pecalang becomes one device of Pakraman, due to the formation through village Paruman (meeting) based on the teachings of Hinduism. Not all citizens can be pecalang of Pakraman, but the election is carried out by village prajuru based on Paruman stated in the villages "awig awig" (law).