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Pornography consumption remains a common media behavior despite the ever-increasing proliferation of digital media options. A recent meta-analysis found evidence that higher rates of pornography consumption are associated with heightened perceptions of pornography's realism, but the potential downstream effects of perceiving pornography as realistic have yet to receive a meta-analytic treatment. The present paper describes our efforts to conduct such a meta-analysis. To our surprise, there was a dearth of literature available. And yet, the extant research base suggests that perceived pornography realism may be associated with a number of sociologically, relationally, and personally impactful sexual beliefs and behaviors. Discussion centers on how interested scholars can move this important line of sexuality and culture research forward in the years to come. [ABSTRACT FROM AUTHOR]

This paper presents a modified approach to subject-matter didactics, in which the focus is not on the content itself, but on the students' view of the content. The introduction deals with an overview of subject-matter didactics and the notion of beliefs used in this paper. The main portion of the paper deals with presenting the concepts of a book and a seminar based on the student-centered subject-matter didactics approach. For the first qualitative evaluation, selected reflections of students are analyzed. Finally, initial findings are summarized and an outlook is provided. [ABSTRACT FROM AUTHOR]

(1) Background: contents and strategies related to sustainability and Sustainable Development Goals (SDGs) are being introduced in academic curricula, and the organization of the university environment is evolving to adopt sustainable practices. One of the main aims of this evolution is to raise students' awareness of sustainability and to encourage them to develop attitudes, knowledge and competencies for acting as future responsible citizens. This implies the need to examine and understand students' attitudes and beliefs towards sustainability. (2) Method: a systematic literature review has been performed to examine the most recent studies focused on university students' beliefs and attitudes towards sustainable development. Three educational online databases were searched for identified research papers, and in the end, 20 papers have been included in the analysis. (3) Results: in recent years there has been a growing interest in the topic of university students' assessment of sustainability beliefs and attitudes. Assessment was frequently limited to the environmental dimension of sustainability, placing the economic, social and educational dimensions in the background. Most of the assessing tools have been developed as quantitative questionnaires. (4) Conclusions: understanding the attitudes and perceptions of university students about sustainability issues is an essential task for helping higher education institutions to effectively infuse the contents and principles of sustainable development into their environments. [ABSTRACT FROM AUTHOR]

This paper explores the meaning of home from multiple regions and the factors that influence the definition of home from multi-ethnic perspectives. A hypothesis derived that each ethnicity of a household practises cultural values and that reconfiguring physical spaces provides greater knowledge of their definition of home. This study employed a systematic review to gather the most relevant papers in the existing literature from the year 2000 to 2023, to address the gaps in knowledge in conceptualising the meaning of home in multi-ethnic settings. The findings respond to the hypothesis of this paper, that each household practises privacy and social boundaries in line with their belief systems and that reconfiguring physical space is part of homemaking tactics. This study outcome contributes to the development of a new conceptual framework that clarifies a comprehensive cause-effect relationship between key variables, ethnicity as the social aspect, built space as the physical aspect and practice as the personal or psychological aspect, resulting in a greater understanding of the meaning of home in multiethnic settings from three scenarios; the home as socio-spatial, psycho-spatial and emotive space entity. [ABSTRACT FROM AUTHOR]

This paper addresses the question "what connection is there between our answer to the question of what we are, and the question, what our actions are?" Suppose that actions are reflexive changes of agents. On that supposition, there would be a direct connection between the answers to those two questions. An action of mine will be a reflexive change of me, and what I am will fix the nature of those changes. I hold that supposition to be true and consider reasons in favor of believing it. However, the paper is not primarily aimed at defense of that thesis. It rather concerned with exploring what consequences accepting it has for the competing notions of what we are, given what we ordinarily think actions are, and bringing to light a tension between thinking of actions as reflexive changes of agents in this way, and a kind of causal understanding of actions that is prevalent. What emerges is that we should shift where we start our theorizing: we cannot assume that action theory primarily involves the task of characterizing the relation between an agent and changes caused, rather than a characterization of a particular kind of relation between the agent and herself. [ABSTRACT FROM AUTHOR]

This paper aims to understand coalition building between national and international actors in the context of an emerging subsystem. In applying the Advocacy Coalition Framework to the case of Uruguay, where a new field of social policy – the National Care System – was introduced in 2015 after a process involving different national actors from academia, civil society, politics, and administration, but also United Nations agencies, the paper explores the role of these international organizations in coalition building, and examines how a dominant coalition of national and international actors shaped the development of the new system. Using interview data and documents, the findings suggest that the involvement of international organizations in the coalition was based on shared beliefs and personal and institutional relationships. While powerful opposing coalitions were absent due to the nascent nature of the subsystem, the dominant coalition was able to influence the policy's introduction based on their beliefs regarding gender equality and rights. [ABSTRACT FROM AUTHOR]

Traditional settlements are often associated with residences that still hold customary and cultural values that are closely related to the beliefs or religions of a particular community rooted in a particular place beyond historical determinations. Such is the case of the traditional settlement of the Ata Krowe community in Romanduru Village, Sikka Regency, East Nusa Tenggara Province, Indonesia. The Ata Krowe community speaks the Sikka language and lives in the mountains. This research examines the characteristics of the settlement of the Ata Krowe community in Romanduru village. It employs a cultural landscape approach. Findings show that the Ata Krowe community in Romanduru village has a centralized settlement concept and consists of several components including watu mahang, wisung wangar, wua mahe, and Ai Tali. The paper concludes that, as an old village, Romanduru village has a distinctive residential pattern: a sedentary concept based on the presence of springs. The existence of Romanduru village is inseparable from the existence of the Buang Baling clan, which is a tribe/clan that opened the land first and is honored as Tana Pu'an. [ABSTRACT FROM AUTHOR]

The debate over practices of physician-assisted suicide, euthanasia and other end-of-life questions is still ongoing in many countries around the world. At least, as of 2024, only 15 countries had varyingly legalised it under very specific, regulated conditions, while many more still view it as an extremely complex issue that, amongst other things, conflicts with their deeply held religious beliefs. Premised on their belief in the image of God as the source of human life, most monotheistic religions, but Christians in particular believe in the preservation of human life to its natural end. However, the unquestionable reality of this traditionally-held Christian belief does not preclude the rare reality where terminally ill Christians themselves, upon suffering excruciating pain, begin either to desire some form of a hastened death overtly or covertly. Under such conditions, however, pastoral therapists in particular lack the aptitude to openly initiate practical dialogues with patients, be it in the spirit of Ubuntu or to concretise the Christian position. That being said, the purpose of this article is to prepare Christian pastoral therapists in particular and the counselling profession in general to openly handle cases where agonising human suffering leads to suicidal thoughts or actions. In order to achieve this, the paper, through the use of literature reviews and desktop studies, draws on literature encompassing specific biblical instances in which not only physical suffering, but also mental suffering somehow led to suicidal events. The African concept of Ubuntu is then integrated into Christian humanism to promote pastoral therapeutic dialogue which may enrich Christian self-knowledge about the sacredness of human life, despite the urge of suicide or euthanasia. As per Christian humanism framework, Christian self-knowledge is inspired by the excruciating suffering of Jesus Christ on the cross. All things considered, pastoral therapy is endowed with the ability to present the image of God in human suffering while rejecting the urge for euthanasia or suicide. [ABSTRACT FROM AUTHOR]

Qur'ān translations are forms of traditional or rational tafāsīr [exegeses]. Laleh Bakhtiar, an Iranian-American who converted from Christianity to Islam, applied a rational approach in her Qur'ān translation. Extensive research has surveyed Bakhtiar's feminist perspectives (Kidwai, 2018) and her reliance on dictionaries (Hassen, 2012). However, the investigation of the influence of her Sufī views on her translation has not been previously addressed. This paper is an empirical account of the impact of Bakhtiar's Sufī belief in futuwwa on her translation choices. To achieve this goal, Bakhtiar's translations of the verses that include the term فَتًى fatā [a young man] and its derivatives are analytically compared to Sufī and Shiʿī translations to analyse Bakhtiar's choices and highlight her adaptation of allegorical hermeneutics. The underpinning approach of this paper is a combination of Gerard Genette's paratexts (1997) and Hussein Abdul-Raof's criteria of the Sufī approach to Qur'ānic exegesis (2012). The main finding is that by adopting al-bāṭin [esoteric] meaning and rejecting aẓ-ẓahir [exoteric] meaning, Bakhtiar goes far away from orthodox Islamic traditions in her interpretation of the Qur'ān. Moreover, through applying the concept futuwwa to men and women, she deconstructs the patriarchal framework, in which the virtue of futuwwa exists, and expands the connotative meaning of this aspect, which results in sending radical messages completely different from those in the source text. Future researchers can broaden the scope of the analysis and examine a plethora of contemporary Qur'ān translations to explore the effect of the translators' beliefs on their interpretations of the Qur'ān. [ABSTRACT FROM AUTHOR]

We study the speed with which investors learn about managers' skills by examining how quickly investor and managers' beliefs converge. After showing our measure proxies for the change in the dispersion of beliefs, we find that hedge fund investors learn as fast as suggested by Bayes' rule. However, we find mutual fund investors learn more slowly than suggested by Bayes' rule. Mutual fund investors' slow learning is not due to the use of different performance measures, institutional frictions, or lack of sophistication, but could be due to a low payoff from learning. Our results indicate learning speed depends on financial participants' incentives. Authors have furnished an Internet Appendix , which is available on the Oxford University Press Web site next to the link to the final published paper online. [ABSTRACT FROM AUTHOR]

In a recent paper, Ippolito and Farkas (Linguist Philos, 45(4):943–984, 2022b) (I &F) question the premise that Italian future is epistemic necessity; in this brief response we want to show that there is no empirical motivation for abandoning it once we employ a more flexible framework of modality such as the one advanced in Giannakidou and Mari (Linguist Philos 41(6): 623–664, 2018) (G &M) which posits a ranking meta-evaluation in the modal structure that explains the empirical objections raised by I &F. We show that the core of the account in I &F shares the main ingredients with G &M and that, unlike what I &F propose, Italian future is not pure credence. [ABSTRACT FROM AUTHOR]

According to the thesis of doxastic wronging, our beliefs can non-derivatively wrong others. A recent criticism of this view claims that proponents of the doxastic wronging thesis have no principled grounds for denying that credences can likewise non-derivatively wrong, so they must countenance pervasive conflicts between morality and epistemic rationality. This paper defends the thesis of doxastic wronging from this objection by arguing that belief bears distinctive relationships to inquiry and blame that can explain why beliefs, but not credences, can non-derivatively wrong. First, forming a belief (but not updating one's credence) closes inquiry, and suspending judgment (but not updating one's credence) opens inquiry. Consequently, beliefs can distinctively wrong others by prematurely closing inquiry or inappropriately opening inquiry. Second, beliefs (but not credences) can constitute blame. Unfittingly blaming someone can wrong them, and hence beliefs which constitute unfitting blame can distinctively wrong. In addition to defending the claim that only beliefs can non-derivatively wrong, this paper gestures towards an ethics of belief which attends to the relationship between belief and attitudes such as inquiry, faith, trust, and blame. [ABSTRACT FROM AUTHOR]

The aim of this paper is to show that Curry's recent defence of the interpretivist approach to beliefs is unsuccessful. Curry tries to argue that his version of interpretivism, which is based on the model-theoretic approach to folk-psychological attributions, is well-suited to resisting the epistemological argument that is directed at interpretivism. In this paper, I argue that even if Curry's defence is successful in this case, his theory does not have enough resources to solve the metaphysical problems of interpretivism. In particular, I argue that the model-theoretic version of interpretivism that Curry espouses does not explain the claim that beliefs are constituted by the process of attribution, which is central to the interpretivist project. In the final parts of the paper, I discuss the issue of the relation between interpretivism and other forms of the broadly superficial/deflationary approach to beliefs, especially dispositionalism. I contend that if one wants to adopt a superficial/deflationary approach, it is best not to adopt interpretivism as it is an unnecessarily complex and problematic version of this broad view. [ABSTRACT FROM AUTHOR]

Media work is a culture-making activity affecting the ways people understand the world and, therefore, workers in the media industries have a critical role in shaping collective memories, traditions, and belief systems. While studies regarding the characteristics impacting the nature of work in the media industries have significantly been increasing over the last years, the literature in this area remains highly fragmented. This paper begins to address that shortcoming by conducting an in-depth review of 36 scholarly papers in influential journals published from 2006 to 2020 to provide a comprehensive view of the literature and its approaches. This study elaborates on the concept of media work by organizing previous efforts into five subthemes, including commonalities, contested terrain, gendered profession, emerging practices, and influencing factors. Previous research has emphasized that media workers' subjective experiences need to be explored further and more in-depth; however, if we wish to depict a more holistic but realistic picture, those experiences should be contextualized and thus linked with the specific organizational configurations and macro structures in which media work is embedded. The present review depicts how work in the media may take different meanings when addressing it through various theoretical frameworks. Our study can enrich future studies regarding the nature of media work by providing a fine-grained foundation in which researchers could understand how their given research problem(s) would be connected with the other issues that potentially impact their studies. [ABSTRACT FROM AUTHOR]

This article argues that Pynchon's portrayal of technology and the Internet in Bleeding Edge (2013) should be read as an example of the monstrous since it embodies its two key features: the ability to terrorize and transform. The paper shows that the Internet in Bleeding Edge is not only monstrous, as it can devour the life essence of its users, but also transformative, as it shocks them to such an extent that they can reassess their beliefs and can thus address new looming realities in productive ways. The paper shows this finding to be at odds with most research on the role of technology in Pynchon's work and identifies a key benefit of Pynchon's complex portrayal of the Internet in Bleeding Edge, which can enable better handling of the increasing presence of technology in the 21st century and making its presence and the accompanying transformations less terrifying. [ABSTRACT FROM AUTHOR]

Optimistic beliefs have been criticized by philosophers as being irrational or epistemically deficient. This paper argues for the possibility of a rational optimism. We propose a novel four-fold taxonomy of optimistic beliefs and argue that people may hold optimistic beliefs rationally for at least two of the four types (resourced optimism and agentive optimism). These forms of rational optimism are grounded in facts about one's resources and agency and may be epistemically justified under certain conditions. We argue that the fourth type of optimism in our taxonomy (perspectival optimism) is not subject to epistemic scrutiny in the same way. It is better evaluated on practical and moral grounds. This paper advances the discussion of optimism within both the philosophical and psychological literatures by providing a compelling and philosophically rich taxonomy of optimism that clarifies the sometimes-competing forms of optimism identified by psychologists. This advances the field by putting forward cases of epistemically justified optimism, in contrast with unrealistic optimism, that is sometimes justified for its instrumental or adaptive characteristics, and also by highlighting a form of optimism, perspectival optimism, that is not being considered in the mainstream optimism literature in psychology. The paper concludes by suggesting several avenues for future empirical and philosophical research. [ABSTRACT FROM AUTHOR]

Kierkegaard's pseudonym Johannes Climacus famously defines faith as a risky "venture" that requires "holding fast" to "objective uncertainty." Yet puzzlingly, he emphasizes that faith requires resolute conviction and certainty. Moreover, Climacus claims that all beliefs about contingent propositions about the external world "exclude doubt" and "nullify uncertainty," but also that uncertainty is "continually present" in these very same beliefs. This paper argues that these apparent contradictions can be resolved by interpreting Climacus as a belief‐credence dualist. That is, Climacus holds that beliefs and credences (i.e., degrees of belief) are two irreducibly distinct types of mental states. Beliefs are resolutions that close inquiry, thereby excluding doubt and reflecting subjective certainty by disregarding the possibility of error. Credences, by contrast, reflect assessments of evidential probabilities, thereby encoding a recognition of "objective uncertainty" by acknowledging the possibility of error. In addition to solving a vexing interpretive puzzle and showing how Kierkegaard anticipates contemporary views about the nature of belief and credence, this paper demonstrates that Kierkegaard developed a sophisticated account of the nature of belief, doubt, and certainty that merits serious philosophical consideration. [ABSTRACT FROM AUTHOR]

This paper analyses the case of Higgs v Farmor's School, a decision of the Employment Appeal Tribunal concerning unlawful discrimination on the basis of the manifestation of protected philosophical beliefs. It discusses the relationship between human rights standards and discrimination law standards in the interpretation of direct discrimination on grounds of religion or belief. While this decision goes a long way towards providing guidance on how this interaction is to be parsed out in the context of discrimination law, it nevertheless leaves certain important questions open. Finally, the paper argues that much of the discussion of proportionality around the censorship of protected belief manifestation is misconstrued. It is commonly accepted without question that the legitimate aim pursued by censorship is the protection of the rights of others. Yet in the cases dealing with manifestation such as this, there is an extremely remote threat to rights, if one exists at all. The expression of views that some take offense to is not a human rights violation. Rather, censorship of such views is better described as aimed at the protection of morals; the enforcement of speech codes or workplace standards in order to maintain a particular ethos or atmosphere of professionalism. There is then an interesting question which arises: would the choice of justification grounded in protecting morals over the rights of others affect the intensity of the proportionality assessment? There is a plausible argument that attempts to justify infringement on the exercise of fundamental rights by reference to a desire to impose a moral code, unconnected to the rights of others, would attach more intensive scrutiny. If this is true, it is incumbent upon courts not to accept at face value that employment speech codes are necessary to protect the rights of others, certainly not without more searching analysis of which rights in particular are claimed to be infringed by a failure to mandate speech. This is of particular salience given that courts have repeatedly stressed that the right to freedom of expression includes the right to say things that are offensive, shocking or even disturbing. [ABSTRACT FROM AUTHOR]

Whilst teaching about the nature of science (NOS) is a significant goal of science education, there remains debate about specifying the NOS and appropriate pedagogies and approaches to researching the NOS. A neglected, but conceptually and practically significant, problem is the proliferation of NOS-related learning goals such as NOS beliefs, views, understandings and knowledge. In this theoretical paper, we argue that such goals are often poorly defined, and different goals cohere with different pedagogical and research strategies. We propose a novel three-part taxonomy of NOS learning goals (as NOS beliefs, knowledge and understandings) and contend that different approaches are appropriate for teaching and assessing NOS beliefs, views and knowledge. An NOS belief refers to a positive attitudinal stance towards some proposition that lacks justificatory support or cannot easily be judged true or false. NOS knowledge indicates justified true beliefs related to the NOS. NOS understanding denotes a grasping of how a collection of NOS knowledge is related. The goals vary by the extent to which they can be judged true or false and the degree of justification they require. For NOS beliefs, a range of stances is acceptable; NOS knowledge must be a true and justified belief; in the case of NOS understanding, teaching and assessment should focus on the appreciation of relationships between justified true beliefs. The novel taxonomy brings needed clarity to a confused aspect of NOS research and may lead to the development of NOS pedagogies and assessment tools more precisely targeted to well-defined learning goals. [ABSTRACT FROM AUTHOR]

The Early Years Learning Framework (EYLF) for Australian presents a holistic view of early childhood education that recognises the dimensions of learning and development as being interwoven and interrelated. Spiritual development, spiritual wellbeing and spiritual identity are outlined in this document as essential components of early childhood education. However, enacting a spiritual pedagogy can be challenging for many early childhood teachers. Using an auto-ethnographical approach, this paper explores my journey as a teacher in realising my own epistemological stance, which draws on Bruner's phenomenon of 'self' as a framework for understanding children's being as it is positioned within the context of spirituality. Autoethnography allowed analysis of my lived experience, to provide an avenue for others to consider their own experiences in similar ways. The findings from this paper can support other early years educators to recognise ways that spirituality is already incorporated into their pedagogical practices. [ABSTRACT FROM AUTHOR]

This paper explores the expression of mistaken beliefs – as in for example the boy mistakenly believes that the turtle is dead (whereas in fact it is alive) – in the Indigenous languages of Australia. It is shown that some mode of expressing this meaning is attested in around 40% of the languages in a selection of 149 language varieties. In over 90% of the languages showing some mode of expressing the target meaning, it is – or can be – achieved through grammatical morphemes or constructions more or less dedicated to the expression of mistaken beliefs. These include particles, enclitics and various types of complement construction involving verbs of thinking, that frequently also convey meanings of saying, doing and hearing, rarely that specify the thought as mistaken. In just four or five languages, however, the meaning is attested only as a pragmatic implicature of a general statement of belief. To the extent possible given the limitations of the sources, the paper examines the range of meanings and uses of the morphemes/constructions expressing mistaken beliefs. [ABSTRACT FROM AUTHOR]

The present paper highlights the role of idioms in Boris Johnson's speeches on the beginning of the war in Ukraine in 2022. The total sample of phraseological turns identified during the analysis of the speeches of the Prime Minister of Great Britain, Boris Johnson, dedicated to the Russian invasion of Ukraine, includes 30 phraseological units. The main pragmatic function of the public speech is persuasion directed at influencing the listener or reader and shaping his views. Emotional information prevails in public speeches and relies on a wide range of language means reflecting it. Phraseological units belong to these means and their usage has its peculiarities. Since phraseological unit is one of the modes of reflecting thoughts, it is a clue to understanding speaker's values, ideas, intentions and beliefs. Johnson resorts to core usage of phraseological units, including biblical expressions, as well as violation of an idiom presented by the replacements, extension of the base form (by means of evaluative insertions), inversion of the base form and phraseological allusions. As the analysis of the data showed Boris Johnson's texts are dominated by neologisms, metaphorical comparisons, personifications, metaphors, epithets, hyperboles which are well-documented tropes in political discourse. [ABSTRACT FROM AUTHOR]

This paper is the second on life in a northern Icelandic valley in the later 1970s, early 1980s, and subsequently. While the first concerned women's work, food and clothing, this paper focuses on the farming cycle, the men's work on farms and on the central uplands; and on the social life and seasonal customs that reflected the farming year. Further papers will concern folk beliefs. [ABSTRACT FROM AUTHOR]

This paper substantiates a distinction, built out of Gricean resources, between two kinds of communicative act: showing and telling. Where telling that p proceeds by recruiting an addressee's capacity to recognize trustworthy informants, showing does not. Instead, showing proceeds by presenting an addressee with a consideration that provides reason to believe that p (other than the reason provided by an informant's credibility), and so recruits their capacity to respond to those reasons. With this account in place, the paper defends an account of one way in which authors can show their readers that certain moral states of affairs obtain both inside, and outside of, their fictions. It is argued, moreover, that this kind of showing gives addressees access to more than just reasons for moral belief–it also gives them access to the sorts of reasons that enable agents to increase their moral understanding. In virtue of these latter capacities, the showing identified is a way of communicating about morality that is markedly different from the sort of moral testimony that many philosophers have been increasingly interested in of late. [ABSTRACT FROM AUTHOR]

Various philosophers authors have argued—on the basis of powerful examples—that we can have compelling moral or practical reasons to believe, even when the evidence suggests otherwise. This paper explores an alternative story, which still aims to respect widely shared intuitions about the motivating examples. Specifically, the paper proposes that what is at stake in these cases is not belief, but rather acceptance—an attitude classically characterized as taking a proposition as a premise in practical deliberation and action. I suggest that acceptance's theoretical usefulness in the ethics of belief has been hidden by its psychological obscurity. I thus aim to develop an empirically adequate and mechanistically specific psychological profile of acceptance. I characterize acceptance as centrally involving a cognitive gating function, in which we prevent a target belief state from having its characteristic downstream effects on reasoning, cognition, and action, and restructure those downstream processes. I then argue that there is substantial empirical support for the existence of the cognitive mechanisms needed to instantiate this view, coming from the science of emotion regulation. I argue that acceptance involves deploying the same mechanisms used in emotional response modulation to belief states: acceptance is doxastic response modulation. I then propose that having a better understanding of the psychological profile of acceptance leaves us better positioned to appreciate its potential usefulness for making progress on various puzzles within the ethics of belief. [ABSTRACT FROM AUTHOR]

In a series of papers, Schwitzgebel has attempted to revive the dispositionalist account of belief by tweaking it a little and claiming a previously unconsidered advantage over representationalism. The tweaks are to include phenomenal and cognitive responses, in addition to overt behaviour, in the manifestations of a given belief; and to soften the account of dispositions by allowing for dispositional stereotypes. The alleged advantage is that dispositionalism can deal with what Schwitzgebel calls cases of in‐between belief, whereas representationalism cannot. In this paper we argue that Schwitzgebel's attempted improvements do not succeed and that, as an account of belief, dispositionalism is seen to be unsatisfactory. The case for this verdict also enables the representationalist position to be enhanced by drawing attention to the diversity of formats in which beliefs are stored. [ABSTRACT FROM AUTHOR]

This paper presents a new interpretation of Michel Foucault's critical project. It is well known that Foucault's genealogical critique does not focus on issues of justification, but instead tackles "aspectival captivity," that is, apparently inevitable limits of thought that constrain the subject's freedom but that, in fact, can be transformed. However, it has not been recognized that, according to Foucault, critique can proceed along two distinct paths. In a key passage of "What Is Critique?," Foucault states that critique is tasked with questioning truth about its effects of power and with questioning power about its discourses of truth. We show that this "double movement" organizes Foucault's critical project as a whole, giving it a significantly wider scope and a more complex structure than has been previously acknowledged. At the heart of the above‐mentioned bifurcation lies an apparent tension between two contrastive roles Foucault assigns to truth‐telling in the context of critique: on the one hand, truth‐telling (as avowal) is a target of critique; on the other, truth‐telling (as parrhesia) is one of critique's methods. We argue that combining these two dimensions in a unified account is crucial for understanding and re‐evaluating Foucault's critical project as a whole. By showing that truth‐telling remains an essential element of Foucauldian critique, this paper also rectifies some influential misinterpretations according to which Foucault's critical project seeks to eliminate truth from the picture. [ABSTRACT FROM AUTHOR]

Rational-Emotive Therapy (RET), as developed by Albert Ellis, is based on the idea that Cognitive, Affective (Emotional) and Behavioral processes can be manipulated to reduce the effects of irrational beliefs and goals, which one sets upon themselves. Ellis' hypothesis moves from understanding how one's thoughts contribute to emotional and behavioral disturbances, while the Tantric traditions employ the understanding that the physical and mental disturbances originate from the imbalance in the emotions. Rasa Sadhana, as Peter Marchand notes ... is a tantric method of fasting on one's emotions. It helps one to overcome negative emotions so as to pursue better physical, mental and spiritual health. This paper explores the possibility of Rasa Sadhana as an intermediary step in RET to understand one's emotions in a better light, in helping the individual avoid the consequences of the negative emotions. [ABSTRACT FROM AUTHOR]

Philosophy is often discounted as impractical and inequitably labelled as unpragmatic, but we cannot deny that it is the underpinning sustenance of all aspects of life. Everyone bases all their actions on their belief system which in turn formulates their identity, sense of morals and duties. Today, when we witness that the world is in a state of utter unrest, it will be helpful to seek remedy from Indian Philosophy along with its cultural traditions which aim at the holistic development of an individual and promotes universal brotherhood. India's spiritual wisdom is a source of guidance for anyone who wants to reach a mentally calm and spiritually satisfied state, which will not waver by the perplexities of life. The issues / objectives which shall be addressed in this paper are as follows: 1. How Philosophical Counselling is important and should be given in nascent stage of one's life, when the young minds are cultivated and taught the meaning of life. 2. What is the purpose of life and how can one achieve it? 3. Reflection on duties towards oneself and the others. 4. What is the influence of ego (ahamkāra) in self-reflection? 5. Analysis on the formation of one's belief-system. [ABSTRACT FROM AUTHOR]

In my 1993 IJPS paper it was suggested that postmodernist verdicts on 'the death of philosophy' relied on a rejection of any 'substantive' or 'metaphysical' notion of truth. The present paper relates these verdicts to Wittgenstein's alleged 'philosophical quietism'. In both cases, for example, there is a rejection of 'depth'. Various characterisations of Wittgenstein's position are questioned, including the idea that his quietism consists in showing the impossibility of sceptical challenges to our 'hinge' propositions and beliefs. It is then argued, however, that recognition of the groundlessness of beliefs (and practices), far from curing 'vertigo' or 'Angst', is apt to inspire it. In a final section, I propose that the 'metaphysical horror' at the impossibility of articulating grounds for our beliefs can be allayed only by the thought that these answer to a reality that cannot be articulated and must therefore remain a mystery. One role for philosophy might be to cultivate a sense of this mystery and trace its implications for how we should live. [ABSTRACT FROM AUTHOR]

Thomas Lanier Williams III, or better known by his Pen name, Tennessee Williams, was one of the most prominent American playwrights during the 20th century. Having written over 25 major plays throughout his lifetime, perhaps what stands out the most in those plays is the unclouded depiction of the contemporary American coming to terms with a society that was witnessing its belief systems eroding away during a time characterised by mass violence of the world wars, cold wars, and stood at the brink of what we call 'modernisation'. This paper attempts to explicate a further understanding of the inspiration and sources that drove Tennessee's characterisation in his critically acclaimed play titled A Streetcar Named Desire, wherein the representation of his cultural and psychological outlook has been subjected to multifaceted interpretations. [ABSTRACT FROM AUTHOR]

In this paper, I would like to present G.E. Moore's view on scepticism and certainty with reference to his papers "Defence of common sense", "Proof of an external world", and "Certainty". Following Moore's "Proof of an External World" the distinction between empirical objects and private objects has been highlighted in section I. It has been pointed out that according to Moore, no example of private objects in place of "these are my two hands" could have successfully refuted scepticism; and that Moore does follow Kant's definition of external objects in order to prove the existence of the external world. In section II, two points have been emphasized: i) the example of these are my two hands is not a frivolous activity, and ii) Moore does recognize the point of Descartes' dream argument at least to the extent that he does recognize that knowing that P is different from Proving that P. In section III, Moore's attribution of certainty to empirical propositions has been highlighted by responding to the remarks made by Wittgenstein and Malcolm against Moore. In Section IV, following Moore's certainty, a logical explanation of Moore's thesis that contingent propositions can be certain has been carried out. In addition to that an explanation of how Moore has weakened the dream argument by finding it incoherent. Finally, it has been concluded that Moore is successful in his refutation of scepticism on the basis of common sense. [ABSTRACT FROM AUTHOR]

This paper offers a new insight on the Condorcet Jury Theorem (CJT) in the theory of epistemic democracy. This theorem states that democratic decision-making leads us to correct outcomes under certain assumptions. One key assumption is the 'independence condition', which requires that voters form their beliefs independently when they vote. This paper examines the role of an opinion leader as an informational source, which potentially violates independence. We demonstrate that voters' beliefs may be correlated in the presence of the leader, and that the CJT can fail if the leader's opinions are reliable. This leads us to the following paradoxical observation: for epistemic democracy, good leaders may be bad, while bad leaders may be good. [ABSTRACT FROM AUTHOR]

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In this paper, I will present a puzzle for logical analyses, such as Russell's analysis of definite descriptions and Recanati's analysis of 'that'-clauses. I will argue that together with Kripke's disquotational principles connecting sincere assent and belief such non-trivial logical analyses lead to contradictions. Following this, I will compare the puzzle about logical analysis with Frege's puzzle about belief ascriptions. We will see that although the two puzzles do have similarities, the solutions to Frege's puzzle cannot be applied mutatis mutandis to the puzzle about logical analysis. Hence, to say it with Kripke, the main thesis of this paper is that the puzzle is a puzzle. A complete solution to the puzzle promises a better understanding of both logical analyses and belief ascriptions. [ABSTRACT FROM AUTHOR]

This paper has two aims. One is to draw a distinction between two types of trust. The other is to argue for its applicability in academic discourse on educational policies. One of the two types of trust is ethical trust that rests on beliefs about others' ethical virtues. The other is institutional trust that typically depends on law enforcement and economic incentives. Ideas about a social order based primarily on institutional trust have haunted political thought since the time of Thomas Hobbes. Such ideas may seem realistic if we focus on business relations, where conformity to contractual terms suffices to meet the needs of all concerned. Intimate relationships rely more on ethical trust. In the first half of the paper the difference between these two types of trust is explained. In the final sections it is argued that successful schoolwork depends on ethical trust and that measures to make schools more reliable in the institutional sense, through supervision and accountability, need to be applied with caution. Such measures can undermine ethical trust because they, at least implicitly, question the moral integrity of teachers and school-heads. [ABSTRACT FROM AUTHOR]

This paper addresses the desideratum identified by Törner (2018), that researchers' beliefs are rarely addressed in the research literature dealing with beliefs. For this purpose, firstly a suitable theoretical framework is outlined that links the concept of belief with the research perspectives of researchers. Secondly, examples are given of how beliefs were, can and should be addressed in corresponding research on beliefs. Finally, it is shown in which ways explicating beliefs of mathematics education researchers might made their research, as well as their teaching more effective. [ABSTRACT FROM AUTHOR]

The twelfth-century narrative Ḥayy ibn Yaqẓān by Ibn Ṭufayl recounts the life of Ḥayy, a feral man who teaches himself philosophy while living on a desert island. Ibn Ṭufayl gives two explanations of how Ḥayy came to the island. In one version, Ḥayy generates spontaneously on the island; in another, he washes up on the island as an infant. This paper attempts to resolve these contradictory narratives by appealing to a previously unexplored source text for Ḥayy ibn Yaqẓān, Sarāʾir al-nutaqāʾ by Jaʿfar b. Manṣūr al-Yaman. Sarāʾir is an esoteric Ismāʿīlī text in which the author uses stories about Adam and other prophets to elaborate a Neoplatonist-inspired theology. Jaʿfar distinguishes between Adam as a symbol of the atemporal origination (ibdāʿ) of all natural forms, and the corporeal Adam of Ismāʿīlī history. Due to narrative and conceptual similarities between Jaʿfar's and Ibn Ṭufayl's treatment of their protagonists, I argue that the two versions of Ḥayy's nativity allegorize the duality of Neoplatonic cosmology. Spontaneous generation dramatizes the atemporal creation of the human form, whereas the infant Ḥayy's landing on the island reinforces the philosophical belief in the eternity of species. Both Jaʿfar and Ibn Ṭufayl appeal to the Neoplatonic doctrine of emanation to reconcile the eternity of the physical world with belief in God's creative agency. The resemblance of Ḥayy ibn Yaqẓān to Sarāʾir prompts broader reconsideration of Ismāʿīlī influence on non-Ismāʿīlī intellectual culture. [ABSTRACT FROM AUTHOR]

Copyright of HIKMA: Revista de Traducción is the property of UCOPRESS Editorial Universidad de Cordoba and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper applies the account developed by Susanna Siegel in The Rationality of Perception to aesthetic cases and explores the implications of such an account for aesthetic engagement as well as curatorial and exhibitionary practices. It argues that one's prior outlook – expertise, beliefs, desires, fears, preferences, attitudes – can have both aesthetically good and bad influences on perceptual experiences, just as it can have both epistemically good and bad influences. Analysing these bad influences in cases of 'hijacked' aesthetic perception will reveal that, unless we recognize that our perception of high-level and low-level aesthetically relevant properties is norm-governed, we will be at a loss to explain what goes wrong in these cases. Just as perception can be rational or irrational, so too can it be apt or inapt. [ABSTRACT FROM AUTHOR]

An important current trend is the healthy and sustainable lifestyle and consumption of fruits and vegetables. However, the healthiness of plant-based diets is not well understood by the general population or food professionals, and only a small proportion of the Hungarian population (1.1 %) follows a vegetarian diet because of sociocultural reasons (attachment to meat). This paper explores the main knowledge, beliefs, and misconceptions about plant-based diets (PBDs) among Hungarians. Behavioral change towards a more plantbased diet is slow and influenced by attitudes. In an online survey (n=397), four different factors related to beliefs about PBDs could be distinguished: (1) health and environmental issues, (2) lack of nutrients, (3) forbidden foods 1, and (4) forbidden foods. People are aware of the different types of plant-based diets (vegetarian, vegan) and the positive and negative psychological effects. The associations of plant-based diets are: healthy, environmentally friendly, and expensive. However, only a small part of the Hungarian population follows a plantbased diet, while the diverse and daily consumption of fruits and vegetables is essential for health and sustainability reasons. This study has the potential to provide a comprehensive review of the current state of knowledge regarding plant-based diets, which is essential for tailoring educational initiatives, formulating effective interventions, and ultimately advocating for healthier and more sustainable dietary preferences. [ABSTRACT FROM AUTHOR]

Comprehensive and multi-disciplinary public health approaches are necessary to prevent sexual re-offending. However, criminal justice solutions continue to dominate and the arrangement in England and Wales is no exception. The introduction of the Multi-Agency Public Protection Arrangements (MAPPA) in 2003 brought together the work of the police, prison and probation services in order to manage violent and sexual offenders. This paper focuses specifically on the work of the specialist police officers who are tasked under MAPPA with the Management of Sexual or Violent Offenders (MOSOVO) and whether or not they can assist desistance in those who have been convicted of a sexual offence. We argue that the risk-based, highly politicized model of public protection that MOSOVO staff operate within creates tensions more likely to hinder than facilitate desistance. As indicated by findings in an independent review of the police's management of registered sex offenders (2023), successful desistance journeys are found in people who are supported by formal agents who actively promote hope and optimism and convey a belief that the person attempting desistance can change. In conclusion, we recommend that MOSOVO staff be willing and resourced to help individuals with sexual convictions develop a non-offending lifestyle and identity and support them in achieving this goal, which requires the provision of comprehensive support beyond risk management. [ABSTRACT FROM AUTHOR]

Epistemic akrasia describes a non-ideal situation in which an agent holds a belief like, “P, but my evidence does not support P.” It is controversial whether it is possible or rational to hold such an akratic belief. In this paper, I attempt to explain akratic beliefs in terms of an updated notion of yin and yang in Chinese philosophy. Epistemologists evaluate akratic beliefs as if they are the end of an inquiry or inference. Drawing from the updated notion of yin/yang in which yin is conceived as receptivity and yang is conceived as direct purpose (or impulsion), an akratic belief is shown to be an unstable, intermediate temporal belief state in the middle of the entire process. It is not the end result, rather, it is a transitional episode of an inquiry or inference in progress. Hence, it is the entire process to be evaluated rather than the temporal belief state in the middle of the process. Given this notion of yin/yang, an akratic belief illustrates that an agent is open-minded in the sense that she is receptive to evidence, which motivates her to proceed through further investigation. Ultimately, the socalled akratic beliefs are segments of a diachronic process of belief concatenation. [ABSTRACT FROM AUTHOR]

It's widely held that a lack of intellectual humility is part of the reason why flagrantly unjustified beliefs proliferate. In this paper, I argue that an excess of humility also plays a role in allowing for the spread of misinformation. Citing experimental evidence, I show that inducing intellectual humility causes people inappropriately to lower their confidence in beliefs that are actually justified for them. In these cases, they manifest epistemic humility in ways that make them epistemically worse off. I argue that epistemic humility may fail to promote better beliefs because it functions for us against the background of our individualistic theory of responsible epistemic agency: until we reject such theories, intellectual humility is as much a problem as a solution to epistemic ills. Virtue epistemology is inadequate as a response to unjustified beliefs if it does not look beyond the virtues to our background beliefs. [ABSTRACT FROM AUTHOR]

Veritists maintain that true belief and only true belief is of fundamental epistemic value. They very often go on to derive epistemic norms based on considerations about what promotes this value. A standard objection is that many truths are pointless: there is no value in believing them. In response, veritists often distinguish between significant and insignificant truths, holding that the former are much more valuable (perhaps even incomparably more valuable) than the latter. But critics cry foul: veritists who say this give up on their claim that it is true belief per se that is of fundamental epistemic value. In this paper I evaluate this dispute by comparing it to the well known dispute over J.S. Mill's doctrine of higher and lower pleasures. I conclude that the veritist can escape the objection, but that the escape route breeds a new, and different problem. [ABSTRACT FROM AUTHOR]

What is the relationship between inquiry and epistemology? Are epistemic norms the norms that guide us as inquirers—as agents in the pursuit of knowledge and understanding? Recently, there has been growing support for what I, following Friedman (Philosophical Review 129(4):501–536, 2020), will call the zetetic turn in epistemology, the view that all epistemic norms are norms of inquiry. This paper investigates the prospects of an inquiry-centered approach to epistemology and develops several motivations for resisting it. First, I argue that the norms of inquiry are most plausibly seen as practical, not as distinctively epistemic. Second, I argue that a zetetically-grounded epistemology is unable to properly account for the rationality of belief. It fails to account for cases where intuitively irrational beliefs promote inquiry, or where intuitively rational beliefs are zetetically useless or counterproductive to inquiry. The main upshot is this: there must be a source of epistemic normativity that isn't ultimately zetetic. [ABSTRACT FROM AUTHOR]

The concept of the immortality of the soul, as held by pagans, has been the subject of extensive scholarly research over the years. Despite concerted efforts to disprove the idea of life after death, the doctrine remains a theological enigma. This research thus delved into the immortality of the soul as depicted in the Bible. The study posited that the body and soul are not distinct entities but rather integral components of the human person. The Bible does not recognize a separate existence of the body and soul after death, instead, it regards them as an inseparable unity that ceases to exist until the resurrection. Consequently, the elements that make up a person and the process described in Genesis 2:7 do not involve the existence of a soul in the dualistic sense. The Bible maintains that no division between the body and soul occurs independently at the time of death. Thus, the doctrine of the immortality of the soul lacks biblical support. The study, employing a biblical-theological approach, sought to address the prevailing debates concerning the concept of the "immortality of the soul." This paper argues for the belief in the immortality of the soul and posits that it is not consistent with biblical teachings. The study suggests that this belief may have originated from the Edenic teaching that humans "shall not surely die." (Gen. 3:4). [ABSTRACT FROM AUTHOR]

I propose that the grounded types analytical method (GTAM) is a systematic and useful means of typology construction for qualitative studies. GTAM arose within European social sciences in response to a need to schematize qualitative typology and to explicate qualitative types more precisely. GTAM is applicable to a variety of qualitative situations. I illustrate in this paper GTAM's applicability through my study of school choice in the Paris suburbs. I argue then for its inclusion in the qualitative study of U.S. primary and secondary school choice because it is a credible form of analysis that would provide a new lens for viewing how behaviours and beliefs enter into choices. [ABSTRACT FROM AUTHOR]