Marino & Merskin's comprehensive review of cognitive complexity in sheep is a laudable and important contribution to comparative psychology. It is also valuable because it shows promising directions for future research on this neglected species. The relatively small number of neurons in the bovid cerebral cortex indicates that sheep cognitive performance on traditional measures of complex learning is limited. Nevertheless, the social and emotional complexity of sheep underscores the importance of further research into domains including personality and psychological well-being.
Humanist ideas in education have been promoted by both Western thinkers and classical wisdom texts of Asia. Exploring this connection, I examine the educational philosophy of an iconic ancient Tamil (Indian) text, the Thiruvalluvar Kural, by juxtaposing it with a contemporary humanist classic, Paulo Freire's Pedagogy of the Oppressed. As this comparative study reveals, both texts offer humanist visions of relevance to education, politics, and society. Notably, however, the Kural takes what might be described as a more mainstream humanist stance vis-à-vis Freire's radical humanist approach. Nevertheless, both educational philosophies share a common humanist bond representing important breakthroughs within their own given contexts. More specifically, the Kural supports a shift in consciousness and social practices away from caste rigidity, superstition, and pre-humanist beliefs while Freire championed transitioning from rigid, top-down and alienating educational delivery models and economic systems to learning processes and societies that are more democratized, dialogic and egalitarian.
One of the debates about contemporary political philosophy is related to historical perspective upon the Transitional Justice. This debate focuses on the probability of historical perspective will work in the Transitional Justice practices. In addition to this, in the evaluations concerning Transitional Justice, recently happened events and implemented reforms are taken into account and historical examples are not frequently referred. In the present work, by starting from this thesis, we will scrutinize the reforms made in American Reconstruction and Ottoman Tanzimat eras in terms of transitional justice. By taking both eras into consideration as two cases, we sought to question the possibility of historical perspective in the work. The work is limited to the legal arrangements and structural reforms in the considered eras. In the conclusion of the work, it is seen that the legal and structural reforms in both eras, which had the characteristics of transitional period, failed. In spite of this, it is probable to say that the taken steps related to justice formed the basis of many constitutional and legal reforms in the future. Additionally, these two cases demonstrate the significance of historical perspective in the studies of transitional justice.
This dissertation assesses the relevance of Georges Bataille's philosophy for film studies and explores the conjunction between the political and the erotic operative in his work. It is widely held that, at the time of the German occupation of France, Bataille experienced the "inward turn," which had marked his transformation from being a political activist to a solitary philosopher preoccupied with eroticism. My project contests the view that he had lost interest in politics at that point as it discloses the political dimension of erotic experience. Furthermore, I demonstrate that the logic of the "inward turn" helps to illuminate the work of Japanese New Wave film movement of the 1960s. What precipitates the "inward turn" is the experience of disappointment. In Bataille's case, it stems from the rise of fascism in Europe and the failure of the Left to assume power in France. In the case of Japanese New Wave, it has roots in the political protest movement that opposed yet ultimately failed to offset the renewal of the Japan-U.S. Mutual Security Pact of 1960. In each case, the turn towards eroticism constitutes a different kind of refusal - an act of separation from the social order as opposed to an act of destruction, a movement away from the community of militants and towards the community of lovers.
The field of comparative constitutional law has grown immensely over the past couple of decades. Once a minor and obscure adjunct to the field of domestic constitutional law, comparative constitutional law has now moved front and centre. Driven by the global spread of democratic government and the expansion of international human rights law, the prominence and visibility of the field, among judges, politicians, and scholars has grown exponentially. Even in the United States, where domestic constitutional exclusivism has traditionally held a firm grip, use of comparative constitutional materials has become the subject of a lively and much publicized controversy among various justices of the U.S. Supreme Court. The trend towards harmonization and international borrowing has been controversial. Whereas it seems fair to assume that there ought to be great convergence among industrialized democracies over the uses and functions of commercial contracts, that seems far from the case in constitutional law. Can a parliamentary democracy be compared to a presidential one? A federal republic to a unitary one? Moreover, what about differences in ideology or national identity? Can constitutional rights deployed in a libertarian context be profitably compared to those at work in a social welfare context? Is it perilous to compare minority rights in a multi-ethnic state to those in its ethnically homogeneous counterparts? These controversies form the background to the field of comparative constitutional law, challenging not only legal scholars, but also those in other fields, such as philosophy and political theory. Providing the first single-volume, comprehensive reference resource, the 'Oxford Handbook of Comparative Constitutional Law' will be an essential road map to the field for all those working within it, or encountering it for the first time. Leading experts in the field examine the history and methodology of the discipline, the central concepts of constitutional law, constitutional processes, and institutions - from legislative reform to judicial interpretation, rights, and emerging trends. ; https://larc.cardozo.yu.edu/faculty-edited/1023/thumbnail.jpg
The following is a comparative case study analysis of automobile insurance in Canada. The purpose of this analysis is to construct an appropriate model of automobile insurance for the province of Ontario. The first chapter is a literature review designed to give the reader enough background information to understand the analysis of the study. This is followed by a research design which outlines the units of analysis, the content of the case analyses, the criteria used in the comparative analysis, and the techniques employed throughout the study. The third chapter consists of four case studies: Ontario, Quebec, Manitoba, and Alberta. This chapter is broken into two parts including a historical review, and a current model section. The fourth chapter is a comparative analysis which examined the four jurisdictions according to the criteria given in the research design. This is supplemented by a survey of the literature most relevant to the pre-established criteria. Finally in chapter five, a model of automobile insurance for the province of Ontario is designed, based on the data derived from the case studies and the comparative analysis.Dept. of History, Philosophy, and Political Science. Paper copy at Leddy Library: Theses & Major Papers - Basement, West Bldg. / Call Number: Thesis1992 .C573. Source: Masters Abstracts International, Volume: 31-04, page: 1569. Thesis (M.A.)--University of Windsor (Canada), 1992.
Anne M. Cohler (1940–1989) was an instructor in the Basic Program in Continuing Education at the University of Chicago and received her doctorate in political philosophy from Harvard University. She is the author of Rousseau and Nationalism and co-edited the first modern translation of Montequieu's The Spirit of the Laws; this was her second and final book. Sarah Burns is associate professor of political science at the Rochester Institute of Technology. She is the author of The Politics of War Powers: The Theory and History of Presidential Unilateralism. With a New Foreword by Sarah Burns ; This Kansas Open Books title is funded by a grant from the National Endowment for the Humanities and the Andrew W. Mellon Foundation Humanities Open Book Program. ; "American republicans," notes Forrest McDonald, "regarded selected doctrines of Montesquieu's as being virtually on par with Holy Writ." But exactly how the French jurist's labyrinthian work, The Spirit of the Laws, with was published in 1748, influenced the eighteenth-century conception of the republic is not well understood by historians or theorists. Anne M. Cohler undertakes to show the importance of Montequieu's teaching for modern legislation and for modern political prudence generally, with specific reference to his impact on The Federalist and Tocqueville. In so doing, she delineates Montequieu's contribution to political philosophy and suggests new ways to think about the formation of the American Constitution. To analyze the comparative politics found in the Spirit of the Laws, Cohler focuses on four fundamental principles underlying Montesquieu's view of government: spirit, moderation, liberty, and legislation. In this endeavor she is guided by the conviction that the philosopher hews to the spirit of the laws rather than to the laws themselves—that is, to internal rather than external principles. Montesquieu, in Cohler's argument, addresses the problem posed by the tendency to see human beings in light o universal abstractions at the expense of ...
A comparative case study of the philosophy departments and curricula from Universidad Nacional Autónoma de México (UNAM) and University of California, San Diego (UCSD) reveal the preferences in philosophical currents and research. The philosophical advancements of each department, whether political or technological, result in the denial and recognition of philosophical thought that disclose institutional priorities. The struggle between the legitimacy and illegitimacy of particular philosophical currents is problematic because dominant knowledge forms benefit from power structures in the academic institution and market; these tensions reveal how philosophy's claim to knowledge is disadvantageous for philosophies unincorporated within the philosophy curricula that result in marginalized philosophies. I argue marginalized philosophies are at the expense of the hierarchy of knowledge and negatively affect philosophical study at large; therefore the creation of an inclusive philosophy curriculum and pluri-versal university is necessary. Throughout this thesis, a theoretical foundation situated among the Frankfurt School and Critical theory along with a Decolonial conceptual framework, and a historical, socio-political, and curricular comparison inform the knowledge productions each university is intent on producing. The comparative factors that guide this analysis are based on course syllabi, reading materials, as well as informal discussions with students, faculty, and staff from each university. The broader implications of this study are representative of other philosophies and marginalized forms of knowledge that are considered illegitimate by academia. This study brings attention to the existence of these issues between two universities and contributes to an ongoing critique of the field of philosophy and academic university.
À l'heure des catastrophes écologiques, de l'extinction massive des espèces et du traitement technoscientifique du vivant, soumis aux règles de la croissance économique, une autre pensée des relations des hommes avec les autres animaux se fait jour. À travers la comparaison de deux systèmes philosophiques qui ont posé des bases pour la réflexion moderne sur les relations éthiques avec les animaux – celui de Peter Singer et celui de Jacques Derrida – nous examinerons la notion de souffrance, centrale pour cette réflexion. En partant de l'analyse de la souffrance en tant qu'un ressenti physique et psychologique et en passant par le rôle des humains dans l'infliction de souffrance aux autres animaux, nous interrogerons la légitimité de la domination humaine d'un point de vue éthique. Notre enjeu global est d'étudier le passage difficile du domaine du sensible (la prise en considération de la souffrance animale) à celui du politique (les changements radicaux de nos rapports avec les animaux qu'elle devrait engendrer). La restitution du contexte historique (la primordialité de la référence à Bentham pour Singer et Derrida) permet de comprendre comment les deux philosophes conceptualisent à leur tour la souffrance. La complémentarité de leurs approches se manifeste par la manière dont ils relient les pratiques de l'exploitation animale aux discours philosophiques qui les justifient. Selon les deux auteurs, c'est l'anthropocentrisme qui se trouve à la base de la justification de la souffrance animale. Cependant, ils ne contestent pas entièrement la domination humaine sur les autres espèces. Ce qui s'opère au sein de leurs systèmes philosophiques, c'est une synthèse avec la tradition : la domination humaine ne doit pas être éliminée, mais repensée. C'est à la responsabilité spécifiquement humaine qu'ils font appel. Nous verrons en quoi le maintien de la position supérieure de l'homme est un obstacle à la transposition du problème de la souffrance animale sur le terrain politique.
À l'heure des catastrophes écologiques, de l'extinction massive des espèces et du traitement technoscientifique du vivant, soumis aux règles de la croissance économique, une autre pensée des relations des hommes avec les autres animaux se fait jour. À travers la comparaison de deux systèmes philosophiques qui ont posé des bases pour la réflexion moderne sur les relations éthiques avec les animaux – celui de Peter Singer et celui de Jacques Derrida – nous examinerons la notion de souffrance, centrale pour cette réflexion. En partant de l'analyse de la souffrance en tant qu'un ressenti physique et psychologique et en passant par le rôle des humains dans l'infliction de souffrance aux autres animaux, nous interrogerons la légitimité de la domination humaine d'un point de vue éthique. Notre enjeu global est d'étudier le passage difficile du domaine du sensible (la prise en considération de la souffrance animale) à celui du politique (les changements radicaux de nos rapports avec les animaux qu'elle devrait engendrer). La restitution du contexte historique (la primordialité de la référence à Bentham pour Singer et Derrida) permet de comprendre comment les deux philosophes conceptualisent à leur tour la souffrance. La complémentarité de leurs approches se manifeste par la manière dont ils relient les pratiques de l'exploitation animale aux discours philosophiques qui les justifient. Selon les deux auteurs, c'est l'anthropocentrisme qui se trouve à la base de la justification de la souffrance animale. Cependant, ils ne contestent pas entièrement la domination humaine sur les autres espèces. Ce qui s'opère au sein de leurs systèmes philosophiques, c'est une synthèse avec la tradition : la domination humaine ne doit pas être éliminée, mais repensée. C'est à la responsabilité spécifiquement humaine qu'ils font appel. Nous verrons en quoi le maintien de la position supérieure de l'homme est un obstacle à la transposition du problème de la souffrance animale sur le terrain politique.
Air transport is a key instrument of the increasingly global flows of goods, services, and people. Despite the fact that commercial aviation can be seen as a vanguard of globalisation, it remains one of the most tightly regulated and nationally controlled industries in the world. While progressive deregulation has taken place in certain regions, most importantly in North America and Europe, much of the world continues to be dominated by restrictive, state-centric bilateral air service agreements. Since the particular institutional and geographical settings of East Asia impede making direct inferences from air transport deregulation in the West, there is a need to develop a better understanding of the air transport environment in the region. his study aims at analysing the endogenous factors that influence the development of aeropolitics on the global scale, in general, and in East Asia, in specific. A mixed methods approach, combining both qualitative and quantitative tools, is used to uncover the relationships between factors related to institutional organisation and polity size, on the one hand, and aeropolitics, on the other. The first part of the study consists of a predominantly quantitative analysis of the relationships on the global scale. Since the quantitative section can at most point to potential causal linkages, it is followed by an in-depth qualitative case study section, focusing on aeropolitical development in three East Asian polities of China, Hong Kong, and South Korea. This study argues that aeropolitics cannot be analysed without due attention to the context in which aeropolitical development takes place. While the direct effects of geographical, demographic, and economic factors remain limited, the importance of the polity-level institutional framework to aeropolitics cannot be overstated. More precisely, economic institutions have a direct impact on the development of aeropolitics, while political institutions set the boundaries within which economic institutions operate. ; published_or_final_version ; Geography ; Master ; Master of Philosophy
RESUMENEste trabajo analiza uno de los aspectos de las filosofía de la historia de Kant. En concreto, el "signo histórico" de determinados acontecimientos de naturaleza "revolucionaria". Así, sobre el transfondo de la interpretación kantiana de la Revolución francesa, adquiere relieve político la tesis ilustrada sobre el progreso de la humanidad. En el trabajo se presenta una lectura comparativa de las tesis de Kant y Burke sobre la Revolución francesa que destaca la articulación interna entre las interpretaciones históricas sobre su significación para el futuro y el curso posterior de los acontecimientos. El trabajo las reconstruye hasta evaluar su rendimiento en perspectiva histórica.PALABRAS CLAVEKANT, REVOLUCIÓN FRANCESA, PROGRESO, FILOSOFÍA DE LA HISTORIA.ABSTRACTThis paper focuses on one of the aspects of Kant's philosphy of history, namely the "historial sign" of certain historical events of "revolutionary" nature. Against the background of the Kantian interpretation of the French revolution, the Enlightement thesis on the progress of humanity gets political prominence. the paper presents a comparative reading of both Kant's and burke's thesis on the French revolution, that highlights the correlation of historical interpretations with their significance for the future and the development of further events. The final aim is thus to evaluate both interpretations in historical perspective. KEYWORDSKANT, FRENCH REVOLUTION, PROGRES, PHILOSOPHY OF HISTORY
Based on the comparative analysis of different kinds of philosophic thinking, the paper reveals the advantages of subjective philosophy – the most adequate universal essentiality of socialized human being, opening the prospects for Russia as the creative society of cultural spontaneous activity. Objective principle of thinking is limited by the logic of outward definition. According to the above logic, people are regarded as tiny parts of social mechanism, the objects of manipulation. Separating action from spontaneous activity, object changes from self-alteration of human subject, executive functions from norm-creating ones brings about alienated practices and such social situation that makes individuals perceive their own existence as alien nonexistence, or opposing existence. Subjectivity is a form of social activity regarding individuals and groups according to their ability in self-definition, self-organizing, self-control, norm-creating, as well as their actual rights and duties in social spheres of needs and objectives, and their feasible power over forces of nature and society. Subjective philosophy perceives the material production as the means for cultivating wholesome and spontaneously active individuals due to educational fundamentality and cultural prosperity. Accordingly, accumulation of capital turns into accumulation of culture and personal creativity growth. The results of the undertaken analysis and its conclusions can be implemented in developing creative anthropological bases for philosophy, pedagogy, psychology, economics, political science, as well as the relating discipline teaching ; На основе сравнительного анализа типов философствования в статье раскрываются преимущества субъектной философии, которая является наиболее адекватной универсальной сущности общественного человека и открывает перспективы для России как креативного общества культурной самодеятельности. Объектный принцип мышления ограничен «определением извне». В его логике люди низведены до частичек социальной машины, до объектов манипулирования. Отделение деятельности от самодеятельности, изменение объекта от «самоизменения» субъекта, исполнительских функций от нормотворческих порождает отчужденную практику, социальную ситуацию, в которой индивиды производят собственное бытие как чуждое себе «инобытие», как бытие иного против самих себя. Субъектность есть такая форма социальной активности, которая характеризует лица и коллективы согласно их способностям к самоопределению, самоорганизации, самоуправлению, нормотворчеству; их реальным полномочиям, правам и обязанностям в области реализации социальных потребностей и целей; их действительной властью над стихийными силами природы и общества. Субъектная философия способствует тому, чтобы материальное производство стало лишь средством культивирования целостных и самодеятельных индивидов на основе фундаментализации образования и расцвета культуры. Накопление капиталов превращается в средство накопления культуры и роста креативности лиц. Результаты предпринятого автором анализа и его выводы могут быть применены в разработке креативно-антропологических основ философии, педагогики, психологии, экономики иполитологии, а также в преподавании соответствующих дисциплин
Based on the comparative analysis of different kinds of philosophic thinking, the paper reveals the advantages of subjective philosophy – the most adequate universal essentiality of socialized human being, opening the prospects for Russia as the creative society of cultural spontaneous activity. Objective principle of thinking is limited by the logic of outward definition. According to the above logic, people are regarded as tiny parts of social mechanism, the objects of manipulation. Separating action from spontaneous activity, object changes from self-alteration of human subject, executive functions from norm-creating ones brings about alienated practices and such social situation that makes individuals perceive their own existence as alien non- existence, or opposing existence.Subjectivity is a form of social activity regarding individuals and groups according to their ability in self-definition, self-organizing, self-control, norm-creating, as well as their actual rights and duties in social spheres of needs and objectives, and their feasible power over forces of nature and society. Subjective philosophy perceives the material production as the means for cultivating wholesome and spontaneously active individuals due to educational fundamentality and cultural prosperity. Accordingly, accumulation of capital turns into accumulation of culture and personal creativity growth. The results of the undertaken analysis and its conclusions can be implemented in developing creative anthropological bases for philosophy, pedagogy, psychology, economics, political science, as well as the relating discipline teaching. ; На основе сравнительного анализа типов философствования в статье раскрываются преимущества субъектной философии, которая является наиболее адекватной универсальной сущности общественного человека и открывает перспективы для России как креативного общества культурной самодеятельности. Объектный принцип мышления ограничен «определением извне». В его логике люди низведены до частичек социальной машины, до объектов манипулирования. Отделение деятельности от самодеятельности, изменение объекта от «самоизменения» субъекта, исполнительских функций от нормотворческих порождает отчужденную практику, социальную ситуацию, в которой индивиды производят собственное бытие как чуждое себе «инобытие», как бытие иного против самих себя. Субъектность есть такая форма социальной активности, которая характеризует лица и коллективы согласно их способностям к самоопределению, самоорганизации, самоуправлению, нормотворчеству; их реальным полномочиям, правам и обязанностям в области реализации социальных потребностей и целей; их действительной властью над стихийными силами природы и общества. Субъектная философия способствует тому, чтобы материальное производство стало лишь средством культивирования целостных и самодеятельных индивидов на основе фундаментализации образования и расцвета культуры. Накопление капиталов превращается в средство накопления культуры и роста креативности лиц. Результаты предпринятого автором анализа и его выводы могут быть применены в разработке креативно-антропологических основ философии, педагогики, психологии, экономики иполитологии, а также в преподавании соответствующих дисциплин.
