Suchergebnisse

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).

The article discusses the role that non-humans and simple everyday objects play in political matters. It relates ideas of political theory to recent work in discard studies by asking how certain narratives and cultural appropriations of waste shape the way that political ideas are articulated. The paper employs Jacques Rancière's understand-ing of politics as a distribution of the sensible with respect to acts of disposing of waste in the home. At issue are politically relevant distinctions such as those between private matters and public concerns, visible and invisible spheres of participation, clean and dirty work. The article explores how, on the one hand, visions of modernity and the future are expressed through the meaning of waste and how trash, on the other hand, is articulated in political terms. The approach is interdisciplinary, ranging from political philosophy and feminist thought to cultural theory, with a specific interest in phenomena that address politically relevant issues through the language and aesthetics of waste.

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).

Taking as a starting point the challenge in finding ways of treating autoimmune disorders, this article constructs a hypothetical frame for enquiry that explores the connections between bioscience and, in a different register, the techniques of cultural memory. Putting the question of the long development and inheritance of immune functions (phylogenesis) in touch with that of cultural inheritance (epiphylogenesis), the article questions lines of continuity between somatic mutation, consciousness, technics, time, and media. For instance, drawing on a tradition that acknowledges Immanuel Kant, Edmund Husserl, Theodor Adorno, and Martin Heidegger, Bernard Stiegler's attempt to mobilize the structure of the trace in the philosophy of Jacques Derrida results in a profound challenge to a technics that can be regarded as a powerful complement to biological evolutionary inheritance. The article proposes a critical reading of these traditions that would be sensitive to the political and biological implications of the paradoxical structures of immunity in the current climate of global biopolitics.

Nature has traditionally been a vital complement of human life in Indian tradition. The sacred river Ganges holds deep spiritual and mythological symbolism and has earned the reverence and worship of Indians for centuries. Now there is a mentality developing in India in which new hierarchies of values are being created and traditional teachings and core ethics are compromised. The current scenario in India speaks of a disconnection from ancient intrinsic values of the interconnected roles of humans and nature. By using the Ganges as a case study this study will explore the shift and renewal of the spiritual essence of the interconnection. In an attempt to understand the shift of values, this study will examine the human-nature relationship given in Vedic philosophy and core values and ethics existing in this interconnectedness. The study will investigate how and why the relationship between human beings and nature has changed, what ethics and values have been undermined, and how the ethics necessary for coexistence can be rediscovered and renewed today.

The members of the Hare Krishna movement in Singapore have been subjected to state and social disapproval since the late seventies. In order to gain legitimate space and approval they have adopted various strategies of negotiating their identity within the social structure of Singapore. In this paper, we investigate the transformation of the relationship between State and Hare Krishna and popular Hinduism and Hare Krishna over the past four decades. This paper also serves as a documentation of the growth of the Hare Krishna movement in Singapore. It will be shown that Hare Krishna devotees, while cautious not to provoke the state into sanctioning them, have persisted in their devotional practices and gradually expanded in terms of numbers and social spaces. The social oppression they face has also caused them to re-negotiate their ambiguous identi?cation with popular Hinduism. Interviews with them suggest that the negotiation of identity with Hinduism is complex. Although all of them have a similar understanding of the Hare Krishna philosophy, they employ different de?nitions of Hinduism and act accordingly.

The realization of the good citizens (good citizen) is a citizen of political savvy, political awareness, and participation in political life is the ultimate goal of education politik.Dalam this political education in Indonesia is directed to improve and develop the awareness of national and state corresponding with the philosophy of Pancasila and the 1945 Constitution granted Indonesian political education in primary schools is through the subject matter of Pancasila and Citizenship Education (PPKn). The political education aims to gain knowledge of the politics of every citizen to go through the learning process simultaneously and continuously. A citizen can be directed to be sensitive to social and political problems that occur in the vicinity, until at last they can appear as a solver of these problems. In Decission making this process was not only necessary knowledge (civic knowledge), but needed also their virtue citizens (beliefs: civic virtues) and participation skills (skills: civic participation). This is the role of Citizenship at the elementary level. Keywords : Political Literacy, Political Education, Primary School

U.S. and EU privacy law diverge greatly. At the foundational level, they differ in their underlying philosophy: In the United States, privacy law focuses on redressing consumer harm and balancing privacy with efficient commercial transactions. In the European Union, privacy is hailed as a fundamental right that can trump other interests. Even at the threshold level-determining what information is covered by the regulation-the United States and European Union differ significantly. The existence of personal information- commonly referred to as "personally identifiable information" (PII)-triggers the application of privacy law. The U.S. and the European Union define this essential term of privacy law quite differently. The U.S. approach involves multiple and inconsistent definitions of PII that are often particularly narrow. The EU approach defines PII to encompass all information identifiable to a person, a definition that can be quite broad and vague. This divergence is so basic that it threatens the stability of existing policy mechanisms for permitting international data flows.

AbstractAfter the 2001 crisis, Turkey continued to pursue the radical market-oriented reform strategy that had started in the early 1980s and followed the philosophy of the Washington Consensus. Gross domestic product (GDP) growth in the post-2001 period was relatively high, but it was a "jobless" growth caused by substantial productivity increases generated largely by intensifying the work process rather than by technological advancements. Economic growth in the post-2001 period benefited society very unequally. The growth regime of Turkey is vulnerable owing to high current account deficit; high currency mismatch, particularly in the corporate sector; high income inequality; high unemployment; and an unsatisfactory development of the industrial sector, despite some successes. We recommend a new development regime with selective capital controls, a balanced current account, an active industrial policy by the government, stronger trade unions and employers' associations engaged in social dialogue combined with coordinated wage bargaining on the sectoral level, and last but not least, redistributive policies aiming to achieve a more equal income distribution.

This essay investigates the marginalisation in eighteenth-century literary theoretical discussions of a category of emotion, 'the affections', which plays a significant role elsewhere in eighteenth-century thought, especially in moral philosophy and theology. It proposes that affections are incompatible with a series of principles that underpin dominant concepts of the literary in early and mid-eighteenth-century literary criticism by authors including Kames, Burke, Alison, Duff, Brown, Du Bos, Trapp and Beattie, many of whom were associated with the Scottish Enlightenment. By analysing eighteenth-century theories of the perceived obscurity of literary emotions in comparison with the emotions of the other fine arts (in particular, painting and music), and by highlighting the perceived distinction of literary emotions from what theorists of the period term 'reality', it shows how the supremacy of the belief that literary merit is tied to the individuality, particularity, and plausibility of represented emotion gives rise to a prioritisation of passions over affections in literary critical discussions about the emotions. [Copyright Elsevier Ltd.]

In this text, the work of Serbian writer Stanislav Krakov, between the two
world wars, the famous, and later, due to ideological divisions, repressed
and forgotten figure, is ovserverd through the lens of philosophy of
existence and phenomenology. The ?philosophical? significance of Krakov?s
autobiographical war prose, which in the aesthetic, especially
formal-innovative aspect, represented the pinnacle of the genre of that time
Serbian literature, is that it can be viewed as a first-class document of
phenomenological introspection of a man in situation of mortal combat; and
the ragne his prose of his prose is, in some respects, without exaggeration,
comparable to war prose of Ernst J?nger. But besides his authentic
documentality, Krakov?s writing is characterized by brilliant insights. So,
on the one hand, Krakov can be viewed as a thinker of war and corporeality
avant lettre, and, on the other hand, the interpretative contextualization of
his prose within the aforementioned philosophical tradition helps us to
better understand his literature.

We are one humanity, but seven billion humans. This is the essential challenge of global ethics: how to accommodate the tension between our universal and particular natures. This tension is, of course, age-old and runs through all moral and political philosophy. But in the world of the early twenty-first century it plays out in distinctive new ways. Ethics has always engaged twin capacities inherent in every human: the capacity to harm and the capacity to help. But the profound set of transformations commonly referred to as globalization—the increasing mobility of goods, labor, and capital; the increasing interconnectedness of political, economic, and financial systems; and the radical empowerment of groups and individuals through technology—have enabled us to harm and to help others in ways that our forebears could not have imagined. What we require from a global ethic is shaped by these transformative forces; and global ethics—the success or failure of that project—will substantially shape the course of the twenty-first century.

Abstract
The article poses three questions relating to the self-definition of philosophical counselling: 1. Is it an alternative to psychological and psychotherapeutic approaches? 2. What is the therapeutic nature of philosophical counselling? 3. Is it contemplation or critical reasoning? The first part introduces some examples of the concepts that sharply distinguish philosophical counselling from psychological and psychotherapeutic approaches. It also considers those that mix these different approaches. The second part deals with the question of whether or not philosophical counselling can be considered to be a therapy. Some philosophical counsellors work on the belief that there is a synchrony between modern philosophical counselling and the classical conception of philosophy as therapy. Many, however, are of the opinion that it is not possible to speak of it in terms of therapy. The third part gives examples of the way in which philosophical counselling is understood to be contemplation and on the other hand of those who employ approaches based on critical thinking in philosophical counselling.

Предметом анализа настоящей статьи является не столько правовая оценка существующего законодательства, относящегося к культурной собственности, сколько его характеристика как культурного элемента общества, регламентирующего обозначенную тему, а также уровень его развития. Для этого, на основе методологических позиций философии и культурологии, автор попытается показать генезис происхождения понятия «культурная собственность», содержание последнего, определить место и роль указанного законодательства в процессах жизнедеятельности общества и дать обобщенную философско-культурологическую оценку этому культурному явлению. ; The subject of the analysis of this paper is not so much a legal assessment of the existing law relating to cultural property, and its characterization as a cultural element of society, regulating designated theme, and the level of its development. For this purpose, based on the methodological standpoint of philosophy and cultural studies, the author tries to show the genesis of the origin of the term "cultural property", the contents of the latter, to determine the place and role of this legislation in the processes of society and to give a generalized philosophical-cultural assessment of this cultural phenomenon.