After Virtue: A Study in Moral Theory
... Stories are lived before they are told -except in the case of fiction." (MacIntyre, 2007). It is in their narratives that people tell themselves about what they intend to achieve, how they wish to do so, how they succeeded, and also how they failed in their endeavours. ...
... A community exists insofar as there is a dispute within it about what the community is to be. "[W]hen a tradition is in good order it is always partially constituted by an argument about the goods the pursuit of which gives to that tradition its particular point and purpose" (MacIntyre, 2007). Community is therefore by its very nature agonistic. ...
... "A living tradition then is an historically extended, socially embodied argument, and an argument precisely in part about the goods which constitute that tradition." (MacIntyre, 2007). When such an internal dispute abates or dies out, can be seen as evidence of the fading of the sense of identification of the individuals with the community they belong, a sense which thus far has united them. ...
The subject of the article is the analysis of the moral dimension of moral panic. The current research on moral panic is led by two approaches, processual and attributional. However, the moral dimension of moral panic is addressed in both only marginally. We intend to show that analyzing this concept in isolation from its moral dimension gives an incorrect impression that its cognitive and normative aspects may be treated as separate. We believe that the concept of moral panic when abstracted from the language of valuation, loses its theoretical potential. When analyzed across the full spectrum of its actual contexts and from the perspective of moral vocabulary, moral panic retains its theoretical relevance. Since each new form of political hegemony, violence, and other oppressive actions against the subaltern groups often resort to instigating moral panic, the concept can be usefully applied to their analysis and critique.
... Instead, his theory of virtue aims to form a new human who prefers certain communal good over their individual interests. MacIntyre (2007) argues that this new human subjectivity formation cannot be attained under liberal conditions. American philosopher Sandel (1998) critiques the liberal conception of individual rights and autonomy, highlighting that it overfocuses on individuality, ignoring the importance of community and communal values in social development. ...
The Arab Spring and its aftermath sparked a renewed interest among scholars and
thinkers in exploring the potential compatibility between Islam and liberal democracy. This led to a series of debates both supporting and critiquing this idea. This study focuses on the ideas of Mustafa Akyol, a prominent scholar who actively engaged in the ongoing debate on reforming Islamic political thought over the past decade. By closely examining his primary work, Reopening Muslim Minds, this paper argues that Akyol not only presents a clear intellectual framework for demonstrating the convergence of Islam and liberal democracy but also explores how Islam can contribute to shaping modern multicultural societies. However, this study also suggests that Akyol's failure to critically examine modernity and liberalism as
philosophical project to the same extent as he did with Islamic intellectual tradition resulted in a lack of genuine dialogue between Islam and liberal democracy in his work. Additionally, the paper argues that Akyol's analysis of Islamic intellectual tradition is somewhat flawed, particularly in his binary take on classical Islamic theological and philosophical movements.
... Zuziak, following on Alasdair MacIntyre (1981), believes that in order to share a system of values, also with regards to the climate crisis, it is necessary to share a number of fundamental precepts of a certain vision of the world. Furthermore, this is necessary even to interpret and accept certain scientific evidence, that is, to accept certain truths. ...
Various perspectives on relations between Muslims and non-Muslims have been debated in religious studies, especially in Islam and Christianity. Hadith as the second source in Islam and the Gospel as the main text in Christianity provide different views on inter-religious interaction. This study aims to analyse the comparison of the concept of Muslim and non-Muslim relations in the perspectives of hadith and gospel, by highlighting aspects of tolerance, social cooperation, and theological boundaries contained in the two texts. A qualitative approach was used with a comparative analysis method of hadith texts and Gospel verses related to interfaith relations. The study found that the Prophet Muhammad's hadith contains principles of respect and protection of non-Muslims, especially in social and legal contexts, as reflected in the Medina Charter and various narrations of the Prophet's interactions with the Jewish and Christian communities. Meanwhile, the Christian Gospel emphasises the teaching of universal love and does not differentiate the treatment of fellow humans based on religious background. The two texts have common ground in terms of morals and social ethics, although there are differences in their normative frameworks. This study demonstrates that harmonious interactions between Muslims and non-Muslims, grounded in religious teachings, can serve as a foundation for interfaith dialogue in the modern era - a period increasingly challenged by misperceptions and systemic exclusion of marginalized religious groups.
O objetivo geral deste trabalho é avaliar, de forma crítica, como os fundamentos teóricos da Democracia Radical, nomeadamente os expendidos por Chantal Mouffe e seus interlocutores, podem contribuir no aprofundamento da Democracia Deliberativa de acento habermasiano e seus fundamentos de participação política. O problema que pretendemos destacar diz com a possibilidade de equalizarmos as convergências e divergências entre os fundamentos da Democracia Radical e da Democracia Deliberativa, visando constituir o aprimoramento da participação política contemporânea. Em face desses problemas, nossa hipótese é a de que determinados aportes da Democracia Radical são adequados e sinérgicos à Democracia Deliberativa; todavia, outros não, e sobre estes pretendemos identificar insuficiências de sustentação.
It has become a new global trend that governments are partially automating decision-making processes by public agencies. This, however, has led to some scandals revealing grave injustices, including the Robodebt scandal in Australia and the childcare benefit scandal in the Netherlands. This chapter argues that the normative impacts of the move towards automated decision-making can be fruitfully understood and addressed through the lens of civic virtue. It starts by outlining the Dutch childcare benefit scandal, showing that what happened cannot be reduced solely to human intent or structural factors, but needs to address the in-between term of human moral dispositions. Following this insight, the chapter outlines a framework of civic virtue, which outlines ideal states (civic virtue) and their deviations (civic vice) for different temporal configurations (past-, present-, and future-oriented civic virtue). Finally, the chapter uses this framework to reflect on the much-touted principle of ‘explainability’ in addressing harms like the ones done to citizens in the childcare benefit scandal. Three impacts are laid bare through the lens of civic virtue, of servility, presumptuousness, and political recalcitrance. Explainability, the chapter argues, may successfully address these impacts, but only if it ceases to focus solely on narrow black box problems in AI and address public governance more holistically.
This memorial volume for the late Bamberg Professor of English Literature Christoph Houswitschka, who died far too early in 2022, is as multifaceted as the research interests of the deceased and includes academic contributions from his various fields of research, personal obituaries and memories as well as creative contributions. From contemporary Jewish studies, especially in the Anglophone world, to political history, refugee and migration studies, medieval studies, the long 18th century and other academic contributions, to poems, eulogies, short stories and even an entire play — this volume brings together colleagues, companions and friends of Christoph Houswitschkas to honor his life and (academic) work and to commemorate him and his research.
The sciences have historically secured social trust and authority through widely comprehensible performances of trustworthiness and of predictive and technological power. However, shifts in the structure and operations of the sciences; in the sociotechnical environment where public knowledge is constructed and contested; in the political goals of the sciences; and in the audiences to whom the sciences aim to speak have collectively left the sciences lacking public credibility concomitant to their public aspirations in areas like climate change and COVID-19 vaccination. As an alternative to pining for a science-dominated past that never was, I investigate the performances by which the sciences have achieved public credibility in the past and by which they might do so in the present and future. I articulate a contemporary set of performances by which the sciences may be able to demonstrate their value to broad sectors of society, emphasizing humility, responsiveness to public values and concerns, openness of interest, and situated rather than general utility. I hope that, by pursuing such performances, scientific institutions could rebuild, and, indeed, merit the broad-based trust to which they aspire.
We rely on digital technologies, greatly empowered by AI, to communicate and supply our knowledge, to cultivate and curate our relationships, to occupy and entertain us, to organize our activities, to filter our choices, and, increasingly, to make our decisions. While their benefits are legion, our growing reliance on digital technologies leaves us with underdeveloped internal resources, including the capacity for self-direction and the thoughtful reflection it is grounded upon. Widespread and growing dependence on these technologies is eroding human agency and undermining practical judgment. As the digital world enjoys continuous upgrading, now greatly accelerated by AI, human beings are threatened with a precipitous downgrading. In the face of this trend, we need to fortify human agency and cultivate the practical judgment that puts it to good use.
The Aristotelian virtue phronesis economically yet comprehensively integrates moral perception with moral action. Though aspects of phronesis characterize many complex skills, we claim that, in the right circumstances, thinking and acting phronetically can facilitate fast and slow moral choices and be involved in the governance of both intuitively guided and intentional moral action. Phronesis , working with values and affordances, reveals the fittingness of potential actions to the moral actor, indicating which action is best. By relating (though not directly equating) aspects of phronesis to components of executive function, we integrate work whose potential relevance for moral psychology has been largely overlooked.
Este artículo discute la relación entre la teoría democrática y las instituciones que pretenden realizarla. Dada la relación entre ambas, en toda explicación de las instituciones democráticas es posible leer, a pesar de sus autores incluso, una teoría de la democracia y viceversa. Este punto es ilustrado por una comprensión “realista” de la democracia, usando como ejemplo la defendida por Hans Kelsen en su Esencia y valor de la democracia. La crítica “populista” a la democracia realmente existente tiene una inesperada continuidad con una teoría realista como esa. La pregunta entonces discutida es si esa continuidad muestra algo acerca de la imposibilidad de la democracia en nuestra época, que sería por eso la época del populismo.
Четвертый том многотомного издания "Цивилизационные альтернативы Африки" продолжает изучение тенденций и перспектив цивилизационного развития Африки в постколониальный период. Он посвящен проблематике африканского цивилизационного транзита – преобразования переходных процессов африканской постколониальности в широкий и сравнительно устойчивый культурно-исторический процесс, способный преодолеть или ослабить тенденции политического и религиозного раскола, этнического сепаратизма, укрепить позиции Африки в мировом культурно-цивилизационном пространстве на духовных началах восстановления (возрождения) африканской самобытности. В контексте переходного состояния мирового и африканского цивилизационного развития рассматриваются постколониальность как одна из составляющих динамики современных мировых изменений, переходные процессы и результаты взаимодействия западного христианства и традиционной африканской этики, быстрого подъема обновленческих христианских и исламских движений, реализации программ дерадикализации исламистов, развития национальных систем образования и ширящегося применения современных информационных технологий.
In this paper, I will examine the concept of freedom and autonomy within Kantian philosophy, emphasizing its significance in contemporary ethical discourse. Immanuel Kant's deontological framework, particularly as outlined in Groundwork for the Metaphysics of Morals (2012), posits that autonomy and self-legislation according to moral law- are essential for true freedom and moral action. The debate between autonomy and heteronomy is central to understanding moral responsibility and practical reason. Kant's 'Categorical Imperative,' with its emphasis on universalizability and treating humanity as an end in itself, provides a robust foundation for ethical behaviour. This paper argues for the enduring relevance of Kant's principles, highlighting their applicability in addressing modern moral dilemmas. Navigating the complexities of autonomy and heteronomy underscores the importance of maintaining moral autonomy in contemporary society.
This chapter delves into the philosophical and ethical dimensions of war, drawing on the thoughts of Plato and the early tradition of the Just War Theory, critiquing the theory on its ambiguity and inherent misuse. It explores the justifications for engaging in warfare and posits that the sole justifiable reason for immediate engagement in war is the defense of one's homeland. The Principle of Protection of Country (PPoC) contrasts interventionist policies and highlights the importance of distinguishing justifiable self-defense from unnecessary foreign conflict. The PPoC is rooted in natural human rights and the social contract. The moral duty of citizens is explored concerning defending one's country against direct threats, as well as the obligation to question the legitimacy of wars fought on foreign soil.
This comprehensive study delves into the intricate web of diverse sources that influence the development of Pedagogical Content Knowledge (PCK) among educators in a multitude of educational settings. By exploring the impact of factors such as teacher education programs, classroom experiences, professional development workshops, specialized content knowledge, mentorship programs, and technology integration, this research aims to provide a holistic understanding of how educators acquire, refine, and apply their PCK. Through an in-depth analysis of these multifaceted sources, this study seeks to shed light on the complex interplay between different influences on PCK development and their implications for enhancing teaching practices and fostering effective student learning outcomes.
The importance of empathy in clinical settings has been widely accepted in the research community, and there have been numerous attempts at training clinical practitioners in empathic communication. Despite the advances in affective computing and automatic recognition and classification of emotions in discourse, there has been little research on how to characterize and model empathy in clinical settings. A corpus of essays was collected as a preliminary dataset for building an early stage linguistic model and measuring the efficacy of inter-annotator agreement on such a dataset. As annotated corpora have been popular resources for research on affective computing, in this study we build a text corpus named MedicalCare, and annotate it for empathic expressions using an iterative annotation process. We evaluated the annotation quality and the level of inter-annotator agreement over time, and found steady improvement in inter-annotator agreement on sentence labels as well as elaboration of the annotation guidelines. The average inter-rater agreement obtained over 370 essays annotated by four annotators is κ = 0.65, and κ = 0.82 between two meta-annotators. We also conducted text analyses of the annotated essays and found that the use of personal pronouns, negative emotion words and words about reassurance are correlated with empathic expressions.
Socrates's critiques of democracy, as articulated in Plato's Republic and other dialogues, offer profound insights into the inherent vulnerabilities of democratic systems. He posited that the lack of wisdom, knowledge, and moral integrity among leaders and citizens could lead to the collapse of democratic governance, as the masses are often swayed by popular opinion rather than sound reasoning. This research paper delves into Socrates' concerns regarding the fragility of democracy and examines contemporary efforts to address these weaknesses. The study highlights the role of education in cultivating wisdom, the importance of specialized knowledge in decision-making, and the necessity of moral integrity in political leadership. Statistical analysis of modern democratic systems reveals a correlation between the lack of informed voting and the rise of populism, which often undermines democratic ideals. According to a 2020 report by the Pew Research Center, only 37% of Americans felt that political leaders adhered to strong ethical standards, with an alarming 55% citing corruption as a major concern (Pew Research Center, 2020). Additionally, a 2019 study by the Economist Intelligence Unit (EIU) found that nations scoring lower on measures of education and knowledge had weaker democratic resilience, with increasing susceptibility to authoritarian movements. This paper proposes that a renewed focus on education for wisdom and ethical leadership can mitigate these vulnerabilities. By incorporating Socratic principles into modern democratic practices emphasizing critical thinking, informed decision-making, and moral accountability, this research outlines strategies for enhancing the wisdom and integrity of both leaders and citizens. Ultimately, the paper argues that only through the cultivation of these qualities can democracy be protected from the pitfalls identified by Socrates and continue to thrive in the 21st century.
Teachers require well-formed characters to practise their profession. Following previous research on the role of virtue in teachers’ professional practice, the author argues that teachers require patterns of wise action. Based on Aristotle’s cardinal virtues and Thomas Aquinas’s theological virtues, he elaborates on how such patterns can emerge in teachers’ professional formation. After considering the possibilities and limitations of practising virtuously and making patterns of wise action, the author proposes a model for empirical research on the role of virtues in teachers’ actions.
This chapter explores the intuition that affective dispositions are the building blocks of personality. We understand personality along Aristotelian lines as the unified set of one’s affective dispositions. We start with some recent data showing that affective dispositions such as character and personality traits are key determinants of the sense of who we are. At first sight, this goes against mainstream tendencies to approach the issue of personal identity by reference to other processes and capacities, such as memories and narratives. This appearance is in our opinion misleading and we use affective dispositions as a privileged vantage point to understand the relations between our sense of who we are, memory, and narrative competency. The drift of our argument is that the sense of who we are, which crucially builds on affective states, has a deep impact on how we remember and narrate our lives.
This article examines the epistemological fragmentation inherent in modern approaches to creativity and education, highlighting the disjunction between avidya (technical skills) and vidya (holistic wisdom). Drawing from Indian philosophy and critical perspectives on utilitarianism, it critiques the prioritization of short-term utility over transformative, life-affirming outcomes. The revision of frameworks like Bloom's Taxonomy and the pervasive influence of utilitarian metrics in academia are explored as case studies of this reductive trend. Additionally, the article investigates the implications of artificial intelligence (AI) on creativity, emphasizing the risks of superficial outputs and systemic clutter while proposing its potential for fostering integrative innovation. To counter the dominance of fragmented, utilitarian approaches, it advocates for comprehensive strategies that prioritize long-term sustainability, systemic coherence, and ethical dimensions. This involves redefining metrics of success, fostering holistic education, and revitalizing academic and creative philosophies, thereby bridging the gap between avidya and vidya to realize the transformative potential of creativity and education.
In this chapter, we evaluate to what extent Aldous Huxley’s novel Brave New World is still fruitful and original today for rethinking the main approaches currently used to tackle the problem of addictions, as well as the treatments derived from these approaches. To this end, firstly, we will evaluate the framework theory from which most of the approaches in the treatment and research of the addictive phenomenon are governed today; secondly, we will point out fundamental issues regarding the social factors involved—one of them, the development of Artificial Intelligence; and, finally, we will link in the contemporary debate the essential solutions embodied in the novel. We analyze also their proposals of an internal experience as a way of avoiding the traumatic historical events lived by his generation, as exposed in The Doors of Perception. In our conclusions, we propose that Huxley presents, on the one hand, a diagnosis that reinforces the theory of anguish in the face of social dislocation proposed by Bruce K. Alexander and, on the other, a solution that, with nuances, perfects those formulated in the Benedict Option by Rod Dreher and in the Kenosis Approach by Charles Taylor. Finally, as a synthesis of all the above, we define what True Technological Humanism (TTH) consists of, and why and how it would be the solution to the problem of social dislocation, structural addiction, and the risks associated with the wrong use of AI.
John Hick is a significant philosopher known for his innovative ideas in religious thought and theology, particularly through his ‘theodicy of moral and spiritual development’. He redefines human existence as a spiritual education process orchestrated by God, suggesting that the world is created for humanity’s spiritual growth. Hick interprets pain and evil as integral parts of a divine plan, positing that these challenges allow individuals to develop through the exercise of free will. This perspective departs from traditional theistic views, framing evil as a necessary tool for spiritual advancement while maintaining the absolute goodness of God. However, Hick’s theories face criticism, particularly regarding the notion that all human pain serves an educational purpose. Critics argue that experiencing evil can result in trauma, and not all suffering fosters spiritual development. This contention highlights the limitations of Hick’s theodicy in addressing contemporary issues in religion, morality, and social trauma. Despite these criticisms, Hick’s ideas remain influential, sparking discussions among theologians and moral philosophers about the relationship between suffering, spiritual growth, and the dynamics within these fields. His work continues to inspire new approaches to understanding religion and spiritual development.
Education, a fundamental process occurring universally and continuously, transcends conventional boundaries of time and place. Evolving pedagogical methods, educational institutions, technological advancements, industrial demands, entrepreneurial pursuits, shifting lifestyles, and the quest for knowledge have reshaped educational landscapes. These advancements have facilitated the development of innovative learning approaches and teaching practices. Since its inception, education has embraced multidimensionality, striving for comprehensive and specialized learning, contextual understanding, and interpersonal skills. Effective teaching requires educators to comprehend the diverse dimensions through which students naturally engage in the learning process. Technological advancements have catalyzed the design of new learning methodologies, complemented by traditional approaches, empowering educators worldwide to achieve new heights. Educators face the imperative to equip youth for rapid economic and social changes, preparing them for emerging professions, technologies yet to be invented, and unforeseen societal challenges. The global education system has faced significant disruption due to the Covid-19 pandemic, a challenge likely to persist for some time. Nevertheless, technological innovations, including free online courses, universities like UoPeople, and a multitude of web-based apps, have ensured continuity in education despite these disruptions. This article explores various dimensions, approaches, strategies, and methodologies in contemporary education, aiming to illuminate the dynamic landscape of multidimensional and digital educational practices.
This chapter contributes to the discourse on the substance of African communitarianism, and the search for variable(s) that ought to make it distinctively African. The chapter further critiques the Western metaphysic-logic model, which hinges on the principle of binary opposition. Binary opposition, which thrives on the law of excluded middle term, stresses that of two alternatives at one instance, only one is valid. From this framework, scholars like Friedrich Hegel, Charles Taylor, and Alasdair MacIntyre have taken to exalting the whole over the individual in their reflections on the relationship between persons and the state. In recent times however, there has been the renewed interest connected to the place of rights in Afro-communitarianism. A perusal of the works of Motsamai Molefe as an instance not only underscores the place of rights but also displays the yet to be validated principle of binary complementarity which is suggestive of the Afro-ontological perspective. It is the aim of this chapter to explore the meta-ontological principle of complementary dualism which hitherto has been given lesser emphasis.
El objetivo del trabajo es conocer las contribuciones de la Ayuda Oficial al Desarrollo (AOD) a raíz de los diferentes tramos de renta (el 50 % más pobre, el 10 % y el 1 % más rico; por cuartiles, quintiles y deciles). A partir de datos de múltiples fuentes (OCDE, Eurostat, INE, Naciones Unidas, etc.) y la bibliografía sobre fiscalidad y desigualdad españolas, se lleva a cabo por primera vez un estudio de las contribuciones que cada tramo de renta nacional aportaría en forma de AOD si se asume la estructura impositiva. También se hacen comparaciones con el gasto público social, para tratar de falsar la hipótesis de si, tras la crisis económica, en las políticas públicas, se priorizó la lucha contra la pobreza y exclusión social domésticas a costa de un recorte del 70 % en la AOD entre 2008 y 2014. Los principales hallazgos son: (i) la contribución por persona dentro del decil más pobre de renta en 2022 sería de 3,88 euros; la del decil intermedio, de 13,25 euros, y la del decil más rico, de 37,81 euros; (ii) el recorte de la AOD entre 2008 y 2015 fue el mayor de todos los donantes y, en 2021, aún era del 60 % respecto al de 2008, solo por encima de la reducción del gasto en vivienda social (50 % respecto a 2008), y un aumento del 62 % del gasto en protección social; (iii) si España cumple su promesa de destinar el 0,7 % de su renta nacional bruta a la AOD en 2030, que será de más de 12 600 millones de euros, cada persona del decil más pobre tendrá que aportar 11 euros, 38 euros los del quinto decil y 109 euros los del decil más rico.
This paper sets forth and defends a pluriversal approach to religion in the context of an increasingly global bioethics. Section I introduces a pluriversal view as a normative technique for engaging across difference. A normative pluriversal approach sets five constraints: civility, change from within, justice, non-domination, and tolerance. Section II applies a pluriversal approach to religion. It argues that this approach is epistemically just, recognizes diverse standpoints, and represents a productive, preferred, way to tackle global bioethics concerns. Section II also considers an opposing viewpoint, which holds that religious perspectives have no place in bioethics. We show that this viewpoint would have adverse effects on bioethics publishing, conferencing, and training programmes. The paper concludes (in Section III) that bioethicists should engage with people who hold different worldviews, including religious worldviews, and should do so in accordance with pluriversal ethical constraints.
This study aims to examine Taha Abdurrahman’s moral philosophy by synthesizing the concepts of human, reason, morality, religion, and modernity. In conducting this examination, special emphasis is placed on the interrelatedness of the aforementioned concepts, focusing on where Taha Abdurrahman’s claims stand within the context of moral philosophy. The study distinguishes itself from other related works on Taha Abdurrahman’s philosophy by firmly establishing his position in moral philosophy and elucidating his approach to moralization. Taha Abdurrahman offers an alternative understanding to the existing moralization by attempting to reestablish a holistic moral understanding akin to that of the Ancient and Medieval periods, in contrast to the fragmented moral understanding of the Modern Age, which centers the individual in moralization. In this regard, this study concludes that Taha Abdurrahman holds a position based on the concept of “metaphysical good”within the context of moral philosophy. Another fundamental result of this study is the demonstration that through the synthesis of the concepts used by Taha Abdurrahman, he approaches moralization by considering moral obligation and moral sustainability. The document analysis method, one of the qualitative research methods, was employed in this study
El artículo hace una perspicaz y novedosa contribución al actual debate sobre la relación entre las tradiciones occidental y no occidental de reflexión y de crítica teóricas y de práctica política. La autora cuestiona muchos de los conceptos que han constituido durante largo tiempo parte esencial de la ciencia social moderno-liberal y reconsidera críticamente categorías firmemente arraigadas en dichas ciencias como las de sujeto, acción humana, conciencia, opresión, libertad y autonomía individual. En particular, reconsidera la noción de capacidad humana de acción y problematiza la utilidad teórica de la dicotomía convencional entre opresión religiosa y resistencia. Haciendo uso de esta nueva perspectiva teórica, la autora explora la genealogía y explica las prácticas y formas de subjetividad de las mujeres que componen el movimiento de las mezquitas en Egipto.
The concept of a civilizationally transformed state envisions a new governance paradigm that emphasizes moral values, collective responsibility, and compassion over traditional ideas of sovereignty and legality. This model emerges from the failure of conventional states to address global crises like climate change, economic instability, and democratic erosion. It proposes a state that prioritizes human dignity, justice, and the common good. Drawing from philosophical traditions such as Ubuntu, it seeks to foster mutual accountability and elevate compassion as a guiding principle of governance to ensure care for the vulnerable. The 2024 Bangladeshi student-public uprising reflects this vision by rejecting repressive governance and demanding moral accountability. Realizing this transformation requires a cultural and ethical shift where the state serves as a moral authority inspiring pluralism, collective growth, and humanity's highest aspirations.
সম্পাদক: কাজী এ এস এম নুরুল হুদা
1) বাংলাদেশে ২০২৪ গণঅভ্যুত্থানের দর্শন: ইসলামী দৃষ্টিভঙ্গি
--আ খ ম ইউনুস
2) Understanding Historical Materialism as a Scientific Theory of Society
--Haroon Rashid
3) ছোটদের নৈতিক শিক্ষা
--মো. নূরুজ্জামান
4) 'সভ্যতাগতভাবে' রূপান্তরিত রাষ্ট্র: দায় ও দরদের সন্ধানে
--কাজী এ এস এম নুরুল হুদা
5) মার্কসবাদী নন্দনতত্ত্ব
--মুর্শিদা রহমান
৬) Examining Modern Methods of Self-Discovery via the Lens of Sophie’s
World: Exploring Identity in the Digital Age
--Jannatul Ferdous Mita
7) স্মৃতিতে চির ভাস্মর, চির অম্লান
8) ফিরে দেখা
This article combines theoretical exploration with empirical analysis to critically engage with the pluriversal theory-discourse. The first part introduces the concept of ‘compartmentality,’ suggesting that internalized ontologies of modernism, colonialism, and capitalism likely disrupt societal interconnectedness within the ‘actually existing pluriverse,’ weakening its transformative capacity. By constructing and operationalizing the notion of ‘commonist tendency’ as a counteracting impulse, it sets the conceptual stage for an empirical examination of potential pathologies and their theoretical implications. A novel methodological framework is outlined to explore the Australian pluriverse as a case study. The second part applies quantitative analysis to secondary data from a nationwide meta-mapping survey to evaluate the influence of compartmentality among the participant initiatives. The study employs social network analysis and multivariate methods to uncover the social-organizational determinants of the commonist tendency. It also highlights the existing capacities for overcoming divisions while exposing the subtle yet pervasive forces that hinder the pluriverse from realizing its envisioned potential.
Este é um artigo de acesso aberto, licenciado por Creative Commons Atribuição 4.0 Internacional (CC BY 4.0), sendo permitidas reprodução, adaptação e distribuição desde que o autor e a fonte originais sejam creditados. Abstract My strategy is to define the 'dark side' of law by contrast, starting from its 'light side'. It seems to me that the latter can only be defined from what has been called the 'logicist-positivist paradigm' that identifies the clarity of law with the certainty of the judicial decision deduced from norms, assumed to have a clear meaning. This paradigm is based on the identity between normative text and norm, which has been commonly considered implausible by legal philosophers, but perhaps we could say by jurists, over the last seventy years. Nevertheless, the paradigm continues to be handed down and considered the framework for reflections on law. I argue, referring to Kuhn's conception of a paradigm, that this is because the legal-philosophical thought of recent decades has been unable to develop an alternative paradigm, and I suggest that this is because the logicist-positivist paradigm appears inextricably linked to the liberal-democratic structuring of our legal systems: a law-making judge fundamentally denies the rule of the people through the legislature. As a starting point for the elaboration of a new paradigm, I propose a conception of law that is no longer regulative of people's behaviour, but of public power. In it, the judiciary emerges as the interlocutor to whom one turns to transform the private troubles of marginalised and socially abandoned citizens into legal problems. I argue that this conception is able to recover, in the current context, the fundamental values of 'democratic societies'.
O objetivo deste breve texto é o de mostrar como de Aristóteles a Agostinho houve uma revalorização do termo tapeinos, um conceito de menor importância no âmbito da ética aristotélica indicando aquele que se rebaixa ou se diminui ante outra pessoa. Faremos um breve excurso pelo uso desse termo por um autor pagão, Epicteto, e por dois autores cristãos, Atanásio de Alexandria e Basílio de Cesaréia, antes de chegarmos até o seu uso em Agostinho de Hipona, pensador no qual o conceito já adquiriu o valor positivo de humildade, uma virtude (areté) concebida como essencial, pois assinala uma característica do próprio Cristo e, por conseguinte, fundamental para o Cristianismo. Palavras-chave: Tapeinos; Aristóteles; Basílio; Agostinho. Some remarks on the Christian resignification of tapeinos Abstract: This text aims to show how from Aristotle to Augustine of Hippo, there was a revalorization of the term tapeinos, a concept of minor importance inside the Aristotelian Ethics, which could be translated as signalizing the person who stoops to someone else. We will do a brief excursus considering the use of this term in one Pagan author, Epictetus, and in two Christian ones, Athanasius of Alexandria and Basil of Caesarea, before we arrive at Augustine of Hippo, a thinker in which the concept has already acquired the positive value of humility, a virtue (arete) thought as essential, because typical of Christ himself and consequently of Christianity. Key-words: Tapeinos; Aristotle; Basil; Augustine. Quelques notes sur la resignification chrétienne de tapeinos Resumé: Le but de ce bref texte est de montrer comment d’Aristote jusqu’Augustin, il y a eu une réévaluation du terme tapeinos, qui était un concept d’une importance mineure dans le domaine de l’éthique aristotélicienne qu’on peut traduire comme indiquant quelqu’un qui s’abaisse ou se diminue devant une autre personne. Nous allons faire un bref excurs à travers l’utilisation de ce terme par un auteur païen, Épictète, et par deux auteurs chrétiens, Athanase d’Alexandrie et Basile de Césarée, avant d’arriver à son utilisation chez Augustin d’Hippone, un philosophe chez qui le concept de tapeinos a déjà acquis la valeur positive de l’humilité, une vertu (arete) conçue comme essentielle, car elle souligne une caractéristique du Christ lui-même et, par conséquent, du christianisme. Mots-clés: Tapeinos; Aristote; Basile; Augustin. Data de registro: 02/08/2023 Data de aceite: 22/11/2023
The paper explores the role of marketing stories in cultivating virtue ethics in consumers. Drawing from the philosophy and storytelling tradition of the Aristotelian tragedy along with Kierkegaard’s Either/Or and Castoriadis’ insights, it is illustrated that tragic stories can be a valuable creative resource for marketing professionals who wish to promote virtue ethics in the marketplace. To achieve this, the paper: a) illuminates the value of virtue-oriented stories in marketing; b) critically examines the value of existing brand stories; c) proposes an alternative brand storytelling orientation, based on the tradition of tragedy, which fosters virtue ethics; d) offers a framework and guidelines to brand executives who want to craft tragic brand stories.
Academic writings-writings that take place in academic settings, rom undergraduate essays to research monographs-are social practices and methods o knowledge enquiry. In virtue o being social and epistemic, they should be o concern to critical realists because o critical realism's stratied approach to reality. By critiquing approaches to academic writing that can atten reality, I propose that i academic writings were understood as ontologically stratied social practices, they could aord writers the rational judgement to make textual choices. Specically, I show there is the possibility to produce discourse that is dierent rom standardized 'objective' and 'transparent' academic prose, which, inter alia, also has colonial roots. I academic writings were understood ontologically and epistemologically as practices and methods o enquiry that require writers (i.e. agents) to rationally judge what orm their texts should take, this could urther academic writing's educative and emancipatory purpose o advancing knowledge and justice. ARTICLE HISTORY
A growing number of small fashion entrepreneurs seek to offer an alternative to the mainstream fashion industry, which, in its obsession with novelty and growth, often ignores the costs to society and the environment. There is a need to develop a deeper understanding of how these fashion entrepreneurs may be agents for change in their industry. Using rich data from an in-depth study of 27 UK-based entrepreneurs, we offer such analysis, drawing on a novel framework that combines MacIntyre’s virtue ethics scheme and Jonas’s responsibility imperative. We identify key virtues—passionate commitment, authenticity, humility, sharing and empowering, and temperance—which shape the entrepreneurs’ practices in line with their accepted and perceived responsibility for sustainability. These virtues shape the entrepreneurial processes that seek an active negotiation and harmonisation of sustainability and the demands of business. In particular, we pay attention to the different ways in which fashion entrepreneurs take responsibility for sustainability which ranges from a ‘growth for impact’ strategy to staying small and seeking impact through influence and replication. Conclusions are drawn on conceptualising the varieties of ‘postgrowth entrepreneurship’ that aligns the virtues of a deep-rooted sense of responsibility with business goals. This shows what can be possible and prefigures an alternative fashion industry.
While much attention has been paid to the various strains of modernity's development from its emphasis on instrumental rationality to its construction of the advent-guard, what I want to do here is examine the intersection of modernity, affectation, and acceleration. This essay contends nostalgia ameliorates identity disruption from social acceleration in late modernity. Existential threats evoke nostalgia, reconstituting familiar "homeworlds" and enabling experiential normalcy. Subjects recoup weak role-identification and unstable archetypes-byproducts of pluralisation, entrepreneurialism, and insecuritization-through nostalgia. As compensatory, nostalgia proffers refuge; yet precipitating consumption, it incarnates cultural dialectics. This essay argues that the prevalence of nostalgia in late modern societies is the result of social acceleration, but the nostalgia born of this acceleration is also a spiritual palliative for its destabilising effects.
ResearchGate has not been able to resolve any references for this publication.