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Popper and Politics In Africa,- 1. Karl Popper's Social Engineering: Piecemeal Or 'Many-Pieces-At-Once'?- Oseni Taiwo Afisi -- 2. Popper's Critique Of Nationalism And The Quest For Self-Determination In Postcolonial Africa- Adeolu Oluwaseyi Oyekan -- 3. Popper's Piecemeal Social Engineering As The Basis For African Development- Chris Tasie Osegenwune -- 4. Karl Popper's Myth Of The Framework: Exorcising Tribal Mentality In Modern African Society- Olayemi Salami -- 5 Karl Popper's Political Philosophy Through The Eyes Of George Orwell's Animal Farm: A Caution For Marxists In Africa- Babajide Olugbenga Dasaolu -- 6. An Exploration of Karl Popper Within The Context of Freedom in African Politics- Celestine Agoziem, Olayemi Jacob Ogunniyi and Adebakin Oluyinka Osoja -- 7. An exposition of the Liberal concept of Freedom in Popper's Political Philosophy and Africa's Communitarianism- Daniel obasooto -- 8. An overview of Popper's position on liberalism within the confine of Politics in Africa-Adesina abdulfattah Raji, Muse Alade Mumuni and Adesuyi Kolawole Adekola -- 9. Art of government, postcolony and open society in Africa: optimism and aporia of a universal demand- Emmanuel Malolo Dissakè -- 10. Cooperativism as a Socio-economic Development Mechanism in Nigeria: Exploring the Popperian Philosophical Thinking- Ajibola Anthony Akanji -- 11. Karl Popper's Critique Of Collectivism: Between Equalitarian And Totalitarian Justice- Oseni Taiwo Afisi -- 12. Ethno-religious Conflicts In Nigeria: Exploring Karl Popper's Paradox of Tolerance- Temitope Oluwaseun Oluyemi.

Foundations and contours -- Liberty -- Servitude -- Militancy -- Arts as powers and as dominations -- The fragility of liberalism -- Reflections on self-government, democracy, and justice -- Santayana on communism -- Conclusions and further reflections on why culture matters.

1 Background Notions in Lattice Theory and Generalized Quantifiers -- 2 Variation, Distributivity, and the Illusion of Branching -- 3 Distributivity and Negation: The Syntax of Each and Every -- 4 Strategies for Scope Taking -- 5 Computing Quantifier Scope -- 6 Evaluation Indices and Scope -- 7 Weak Islands and an Algebraic Semantics for Scope Taking -- 8 The Semantics of Event-Related Readings: A Case for Pair-Quantification -- 9 Quantifiers in Pair-List Readings -- 10 The Syntax of Distributivity and Pair-List Readings -- 11 Questions and Generalized Quantifiers -- Author Index.

The South Korean philosopher Byung-Chul Han, who studied at the Albert-Ludwigs-Universität Freiburg, was professor of philosophy at the Universität der Künste Berlin and is known as one of the prolific writers. Perhaps one of the most widely read authors in the field of philosophy. People prefer to read him rather than Kant or Hegel and this is due to the versatility with which he covers his topics. In earlier works, which appeared rapidly each year, he analyzed the negative symptoms of the present. His harsh criticism of postmodernism, like every Heideggerian enthusiast, has been evident in his observations on consumption, fatigue, love and tiredness, love and eroticism. On this occasion, the poet of decadence, devotes himself to examining aspects of contemporary society focusing on the question of the digital in two texts: No-cosas and Infokratie. ; El filósofo surcoreano, Byung-Chul Han, quien realizó sus estudios en la Albert-Ludwigs-Universität Freiburg, fue profesor de filosofía en la Universität der Künste Berlin y es conocido como uno de los prolíficos escritores. Quizá de los autores más leídos en el campo de la filosofía. La gente prefiere leerlo antes que a Kanto Hegel y esto se debe gracias a la versatilidad con que abarca sus temas. En obras anteriores, que fueron apareciendo con rapidez cada año, analizó los síntomas negativos del presente. Su dura crítica al posmodernismo, como todo entusiasta heideggeriano, se ha evidenciado en sus observaciones sobre el consumo, elcansancio, el amor y la erótica. En esta ocasión, el poeta de la decadencia, se dedica a examinar aspectos de la sociedad contemporánea enfocándose en la cuestión de lo digital en dos textos: No-cosas e Infokratie.

"Judith Plaskow, Professor of Religious Studies Emerita at Manhattan College in New York, is a leading Jewish feminist theologian. She has forged a revolutionary vision of Judaism as an egalitarian religion and has argued for the inclusion of sexually marginalized groups in society in general and in Jewish society in particular. Rooted in the experience of women, her feminist Jewish theology reflects the impact of several philosophical strands, including hermeneutics, dialogical philosophy, critical theory, and process philosophy. Most active in the American Academy of Religion, she has shaped the academic discourse on women in religion while critiquing Christian feminism for lingering forms of anti-Judaism"--

The article deals with the most important questions of the philosophy of history, the meaning of human life, questions about the purpose of history and issues related to Christian eschatology and public administration. The problems of the relationship between Christianity and culture, the role of man in history are covered in detail.Christian theology is organically combined with state administration, philosophy, history, forming as a result a unified Christian doctrine, in which the theological aspect is the most important facet of the philosophy of history of modern science. The author is convinced that history is a deep creative process, a way to comprehend spiritual meanings, and it's not a spontaneous chain of random events. Today it is necessary to reconstruct the Christian eschatological prognostic, taking into account the achievements and developments of public administration, religious philosophy, political science, sociology and philosophy of history.The article is directly related to understanding the main aspects of Christian history in the context of state formation. And this growing scientific interest towards understanding the processes of Christian history is quite explicable. It is important to keep in mind that in an era of global challenges for mankind, more than ever, science increases the need to understand the entire complex and contradictory chain of historical events, to understand its eternal, absolute meaning, so as not to err in choosing the spiritual vectors for the further development of modern society.Eschatology returns to modern man not only faith in God, but also faith in the transformation of history itself, in the opportunity to build the life of the church community, family, working community, the state and the whole society in accordance with the values of their religion. A strategic initiative must come from the Church, which would indicate the prospect of restoring universal unity based on biblical revelation.The author insists that modern humanity in order to survive seems ...

ANALYSIS OF TACITUS' DIALOGUE INDICATES TACITUS' CONCERN WITH THE CHANGING NATURE OF POLITICAL ACTIVITY UNDER VARIOUS POLITICAL REGIMES. THE TRANSITION FROM THE ROMAN REPUBLIC TO THE TYRANNY OF THE PRINCIPATE NECESSITATED THE CHAGE FROM A RELIANCE ON ORATORY TO A RELIANCE ON ART AS THE NEW MODE OF POLITICAL ACTIVITY.

Dementielle Erkrankungen stellen für Betroffene und Angehörige eine große Herausforderung dar. Bisher wird vor allem die späte Phase der Erkrankung in den Blick genommen. Doch auch bei Krankheitsbeginn stellen sich Fragen, deren Beantwortung für die Bewältigung des weiteren Krankheitsverlaufs entscheidend ist. Haben Betroffene ein moralisches Recht auf Nichtwissen hinsichtlich der eigenen medizinischen Symptome und gesundheitlichen Veränderungen? Die Autorin behandelt zunächst Argumente, die für dieses Recht sprechen: die Autonomie der Betroffenen, ihr Recht auf Privatsphäre oder das Recht, ihre ganz eigene Haltung in Bezug auf die beginnende Krankheit einnehmen zu dürfen. Eine andere Antwort ergibt sich, wenn man die Frage nach dem Recht auf Nichtwissen den Interessen nahestehender Personen gegenüberstellt, die einen Teil der Last tragen und deswegen einbezogen werden müssen. Zur Verantwortung in Nahbeziehungen gehört eine wechselseitige Rechenschaftspflicht, die die Bereitschaft zum Dialog einschließt. Insofern kann es moralisch fragwürdig sein, als betroffene Person das Recht auf Nichtwissen wahrzunehmen, da dies der Verantwortung gegenüber Nahestehenden nicht gerecht wird

This article is aimed at showing how the rationalism of Islamic thought has been well-ordered in the classical period. It also tries to describe Ibn Rushd's philosophy with an explanation of the dialectic of thought and the background and impact of its influence. The dominance of orthodoxy in the classical era encouraged Ibn Rushd to think "antagonistically" about how to implement Islam rationally. The political situation in the Islamic world during the period of the Abbasid Daula also colored the dynamics of Islamic thought at that time; particularly the dialectic between the genuine currents of Islamic thought and Greek philosophy. In the philosophy of Ibn Rushd, some characteristics of Islamic rationalism can be found: (1) opposing the fatalism of belief and thought; (2) uniting the revelation (religion) and the reason (philosophy); (3) prioritizing the work of mind/takwil in solving all problems; (4) believing in the eternality of universal reason (al-'aql al-fa'al).Artikel ini bertujuan menunjukkan betapa rasionalisme pemikiran Islam telah tertata kuat pada masa klasik. Artikel ini juga berupaya memaparkan filsafat Ibnu Rusyd yang disertai penjelasan mengenai dialektika pemikiran serta latar belakang dan dampak pengaruhnya. Dominasi pemikiran ortodoksi pada era klasik mendorong Ibnu Rusyd berpikir "antagonistik" tentang bagaimana berislam yang rasionalis. Situasi politik di dunia Islam pada masa Daulah Abbasiyah turut mewarnai dinamika pemikiran Islam saat itu; khususnya dialektika antara arus pemikiran Islam genuine dan filsafat Yunani. Dalam fisafat Ibnu Rusyd, dapat ditemukan beberapa karakteristik rasionalisme pemikiran Islam, yaitu: (1) menentang fatalisme keyakinan dan pemikiran; (2) menyatukan wahyu (agama) dan akal (filsafat); (3) mengutamakan kerja akal / takwil dalam menyelesaikan segala persoalan; (4) meyakini kekekalan akal universal (al-'ql al-fa'al).