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Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress. [ABSTRACT FROM AUTHOR]

This article addresses a behavioral dichotomy that seems to be a prerequisite in proper leadership performance in today's world, especially in organizational settings that cultivate a culture of wellness and reciprocal progress. While the involved concepts - ego and altruism - are generally familiar human traits, the need for a shift from one to the other once leadership has been attained, has not been discussed as such before. This article therefore aims to evoke within leaders the awareness of the need to shift their mindset, and therefore their behavior, from ego-driven to collectivefocused once elevated into a leadership position. The content of this article was garnered through an introspective review, whereby the author reflected on internally and externally observed leadership experiences as a guiding factor toward substantiating or rectifying existing notions. Leadershift has thereby been interpreted as a phenomenon with egoism and altruism as the edges of the leadership continuum. What gets us into leadership is often not the same as what successfully keeps us there. Understanding the balance between the qualities that get us in the leadership position and the ones that will make us stay there - and do so in a satisfactory way - is a critical strategy in today's leadership. This article emphasizes an intuitive contrast that will only become easier to implement as leadership experience mounts and mindfulness is maintained. It confronts leaders with the need to understand and be receptive to paradigm shifts and behavioral adjustments as they transition toward higher career echelons. [ABSTRACT FROM AUTHOR]

Freedom of religion and worship in accordance with religion and belief has been regulated in the 1945 Constitution of the Republic of Indonesia. Harmonization in respecting and respecting freedom of religion and worship must put aside egoism. The purpose of this study is to analyze examples of harmonization in freedom of religion and worship in a society that still maintains its beliefs but that still adheres the religion that is state-recognized religion. This study uses a qualitative method. Data collection was carried out through literature studies, participant observation, and interviews. The methods used to analyze the data are data reduction, data presentation, and drawing conclusions. The results of this study are: 1) Kejawen Islamic Society and Islamic Santri can tolerate and respect each other; 2) Kejawen Islamic Society and Islamic Santri have an understanding that worship is a personal or private matter between adherents of religions and God Almighty; and 3) A sense of egoism in society is put aside because of the understanding that the area is an area that historically and culturally has strong ties. The implication of this research is that it is an example for every society, which until now has still questioning the freedom of religion and belief of other people.

Many modern programmes of preparation of young people for confirmation are based on theological models which are correct in theory but ineffective in practice. They often assume that young people come to know the Holy Spirit through catechesis based on Scripture. This article demonstrates that a much better way of preparing young people for confirmation can be found in the genuine letters of Paul the Apostle. He showed that the presence of the Holy Spirit in a human person is not merely a matter of belief, but it can also be experienced in a reliable way, which is not limited to charismatic phenomena. This way is based on the discovery of a number of virtues in young people's hearts, which are quite unexpected in the context of their human egoism, laziness, etc. For this reason, they must be regarded as the fruit of the Spirit, who broadens human hearts to love and to serve the poor. In this way, young people may also discover Christ - as the one who humbled himself to serve not his social status but people in need. [ABSTRACT FROM AUTHOR]

This paper is the first to identify and conceptualize theological notions in contemporary rabbinic discourse which serve to undermine the advancement of women's rights and curtail the integration of feminist notions and norms into religious Zionist society in Israel. Our analysis identifies five discursive moves that serve as broad theological obstacles, providing religious grounding for the current illiberal hostility to feminism in Israel. The primary axes of backlash in rabbinic discourse are: "sacrifice," "the slippery slope," "gender essentialism," "normalcy" or "family values," and "nationalism". We argue that the emergence of these specific critiques at this time is tied to their role as oppositional narratives that counter the rising prominence of religious Zionist feminism. We examine this case in light of local and global trends such as "anti-gender ideologies," thereby contributing to the burgeoning literature on the rise of illiberal cultural and political forces in Western countries and emphasizing the roles played by religious ideologies, leaders and discourses in shaping and legitimizing an anti-feminist backlash. [ABSTRACT FROM AUTHOR]

Background: The aim of this study was to examine the relationship between ego-resiliency and the intensity of health behaviors among Polish health sciences students. Methods: The study involved 483 students from health-related faculties in southern Poland, consisting of 314 women (63.7%) and 179 men (36.3%). The average age of the participants was 21.7 ± 2.5 years. To assess resiliency (ER), the Ego-Resiliency Scale (ER89-R12) by Block and Kremen was used in its Polish adaptation. The intensity of health behaviors was examined using the Health Behavior Inventory (HBI) developed by Z. Juczyński. Results: The results revealed a positive correlation between the intensity of health behaviors and ER (r = 0.43, p < 0.001), both for the general factor and its categories (positive mental attitude, proper eating habits, preventive actions, and prohealth activities). Students with a high level of health behaviors exhibited significantly higher ER (M = 38.95, SD = 5.15) compared to those with average (M = 35.93, SD = 5.03) and low (M = 32.97, SD = 5.12) HBI levels. Among the HBI categories, Positive Mental Attitude showed the strongest correlation with both general ER and its factors: optimal regulation (OR) and openness to life experiences (OL). Furthermore, the correlation was found to be stronger with the OR and weaker with OL. Conclusion: Higher ER in students is correlated with a greater frequency of health behaviors. Nurturing the development of ER may contribute to the maintenance of prohealth practices despite life difficulties and temporary loss of motivation. This, in turn, promotes the regularity of health behaviors, which is crucial for their positive impact on overall health. [ABSTRACT FROM AUTHOR]

Studies have shown that intergroup conflict may result from two distinct human motives: the desire to obtain personal retributions from conflict (egoism), and the desire to sacrifice for the benefit of the ingroup (parochial altruism). Yet, the relative strength of these motives is open to debate. In this study, we compare behaviors in two Intergroup Prisoner's Dilemmas (IPD), which respectively capture altruistic and egoistic motives to generate conflict. Egoistic motives result in about 40% more conflict than altruistic motives. Yet, parochial altruism generates more conflict when three conditions are gathered: i) other ingroup members are parochial altruists, ii) the outgroup is aggressive and iii) the outgroup is rich. Implications regarding the diverging structural causes of terrorism and civil wars are discussed. [ABSTRACT FROM AUTHOR]

The present study examined the association between general low self-control (LSC) and its three subcomponents: risk taking, self-centeredness, and impulsivity and various bystander behaviors of cyberbullying. The study utilized a bifactor modeling approach and included a sample of 501 adolescents aged 14–18 years old. Participants' behaviors were measured using a self-reported questionnaire. General LSC was positively associated with the cyberbully-supporters' and passive bystanders' behaviors. Additionally, risk taking was positively associated with both the victim-defender's and cyberbully-supporter's behaviors, while self-centeredness was positively associated with both the passive bystander's and the cyberbully-supporter's behaviors. Furthermore, impulsivity was positively associated with the cyberbully-supporter's behaviors. We conclude that general LSC plays an important role in understanding the cyberbully-supporter's and passive bystander's behaviors in cyberspace. Furthermore, the analysis revealed that LSC subcomponents were also associated with the bystanders' behaviors above and beyond the associations between general LSC and these types of behaviors. [ABSTRACT FROM AUTHOR]

Copyright of Co-herencia is the property of Universidad EAFIT 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 article aims to identify the problems of implementing inter-regional cooperation from the widest possible autonomy perspective. This becomes important because cooperation between regions seems to run well shortly after policies in the form of laws and government regulations are enacted. However, in regional cooperation, many problems lurk and can lead to the failure of cooperation between regions. This research is legal research using a statute approach, a conceptual approach, and a historical approach. This research method and approach are appropriate to explain the problematic phenomenon of cooperation between regions in Indonesia based on Law No. 23 of 2014 concerning Regional Government. Based on the results of preliminary research, several problems arise in the implementation of regional cooperation, especially cooperation between regions, including the following: First, cooperation between regions whose object is related to income sharing often experiences difficulties in its implementation, especially in determining the amount of income/profits for each region; Second, the emergence of regional egoism, especially in the cooperation between the Parent Region and the regions resulting from the expansion; Third, the lack of data and information about the object of cooperation that has the potential to be better if implemented through cooperation between regions that are geographically close together; Fourth, the lack of initiation to carry out cooperation between regions due to the mindset of each region to deal with internal affairs only; and Fifth, no institution/agency specifically handles inter-regional cooperation. [ABSTRACT FROM AUTHOR]

Copyright of Artefactos: Revista de Estudios Sobre La Ciencia Y La Tecnologia is the property of Ediciones Universidad de Salamanca 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 contribution aims to understand whether it is possible to speak of a care relationship between a patient in ‘irreversible apneic coma’ and his relative, in order to demonstrate the illusory nature of the relationship, lacking the same prerequisites that characterize the care ethic: absence of reciprocity and the relative emotional and human enrichment of ‘giving’ for both. The conclusion will be reached that the emotional assistance of the relative towards the patient in brain death is dictated only by the personal selfishness of the former, convinced that the physical closeness to the loved one provides him with an emotional-psychological return to his personal advantage.

Purpose: The authors draw on this approach to explore the consequences of compassion and altruism in the workplace for firm performance, using organizational resilience as a mediating variable. Design/methodology/approach: In recent years, a paradigm shift has been proposed in the organizational sciences that includes a change from self-centeredness to interconnectedness. This emergent management paradigm considers that employees are not only motivated by self-interest but also by other-centered values, such as altruism and compassion for others. This alternative proposal suggests the need for a more humanistic perspective for management. To carry out the research, the authors applied a structural equation model to a sample of highly innovative companies from different sectors. Findings: The results confirm that compassion at work leads to a climate based on altruism, which indirectly increases firm performance by means of organizational resilience. This study contributes to the organizational literature by revealing some benefits of promoting altruism and compassion in organizations. Originality/value: This study therefore provides a detailed analysis of the consequences of altruism and compassion in organizations and reveals some organizational conditions that can drive firm performance. Moreover, this study is the first to suggest and empirically validate that a work climate based on altruism enhances organizational resilience. In turn, organizational resilience enables the firm to take appropriate actions to convert unexpected and adverse situations that potentially threaten its survival into sources of opportunity and growth. [ABSTRACT FROM AUTHOR]

Scientific scepticism, fundamentally, questions the veracity and epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of reality leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, and of little or no epistemic consequence. Using the analytical and critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficits in this criterion of the scientific sceptics, and how absolutizing its demands in such a manner as to undermine the veracity and epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism - the pluralism of contextually underwritten cognitive positions - in truth and knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in its inclusive nature as well as its shift of the focus of philosophical thinking from identity to diversity in an interculturality society. [ABSTRACT FROM AUTHOR]

Our selves are characterized by inner multiplicity (Elster 1986). Our raced, classed, gendered, and sexed identities are intersectional (Crenshaw 1991; Wojciechowska 2019). Depending on the context and our state of mind, we are parents, employees, dancers, slackers, victims, perpetrators, players, hosts, explorers, altruists, or egoists. We are all these things at once and consecutively. We change and grow. Our identities are never permanent but always in motion, being transformed through our performative engagements (Lloyd 2005). We are constantly becoming. [ABSTRACT FROM AUTHOR]

Unrealistic optimism bias appears when a person perceives oneself – in comparison to peers – as less at risk from threats. This bias has been widely reported and the consequences are clear: it puts one's health in danger. The existing body of literature proposes egocentrism as a mechanism leading to a reduction in this bias. The present paper tests a novel mechanism orienting a person toward others – thus linked with egocentrism – i.e., mimicry. Results showed directly opposing effects: mimicry induced a stronger tendency to perceive oneself as less threatened. This result is not only surprising but especially alarming since mimicry may be used in patient-doctor dialogue which may backfire, leading to resistance to medical recommendations provided by the doctor. [ABSTRACT FROM AUTHOR]

In this paper, we present a new egocentric metaphor for graph visualization that consists in positioning a graph between two concentric spheres of different radii. It improves the expansion of nodes in space, contrary to 3D spatialization algorithms. The edge drawing is optimized by pushing all the edges into the area delimited by our two concentric spheres so that a user can move freely without being encumbered by edges. Our new metaphor also makes it possible to reduce the display angles in order to have a global view of the graph without leaving the egocentricity. [ABSTRACT FROM AUTHOR]

As a normative ethical theory, ethical egoism may seem compatible with the metaethical theory of moral realism. However, in this article, I will problematize such an assumption. The reason is that an important motivation for rejecting moral anti-realism by many moral realists—like Derek Parfit, Torbjörn Tännsjö, and Erik J. Wielenberg—is that such a view entails that not even cruel or horrendous acts are to be called wrong by any universal or objective standard. I suggest that this motivation also applies to the ethical theory of egoism, as it may imply that no one has any obligation to refrain from cruel or horrendous acts as long they are beneficial to the agent. On that basis, I will demonstrate that egoism is a problem for robust moral realists that also, to a large degree, is being overlooked. [ABSTRACT FROM AUTHOR]

The relation between Kant’s philosophy and the “philosophy of balance” as it is described in the report Come on! Capitalism, Short-termism, Population and the Destruction of the Planet, delivered to the Club of Rome in 2018, requires some analysis. The authors of the report consider Kant to be a philosopher of European Enlightenment which laid the foundations of the modern world, but also proved to be the source of global problems. The report characterises the philosophy of the Enlightenment as lop-sided rationalism which dismisses everything that does not possess desirable properties. In exchange, the authors offer a philosophy of balance, described in several points as the balance between conflicting values. The overarching problem of the philosophy of balance is the restraining of egoism. For this reason I first examine the relationship between duty and human inclinations in Kant’s ethics. I then demonstrate that the topic of political forecasts and the recommendations which Kant prescribes both in his philosophy of history and in his reflections on politics, right and justice, essentially boils down to three points of the philosophy of balance: the balance between development and justice (Kantian republicanism), between the speed and stability of development (external policy, the Kantian peace project), and between the short-term and long-term perspectives (reform policy). I then touch upon the problem of the implementation of Kantian principles in politics in the light of the reception of Kant in the modern theories of social conflicts, the communication theory of J. Habermas and the justice theory of J. Rawls. The overall conclusion is that Kant’s philosophy is not a philosophy of exclusion, capitalist values and utilitarianism and is not their ideological basis.

Concepts, such as ecology and environment, central to contemporary ethical reflection applied to the ecosystem, were unknown to the ancient Greeks, but they demonstrated, through literature and legislation, a marked sensitivity to such questions. It may be interesting to focus on the myth of Erysichthon, transmitted by Callimachus and Ovid, but also by Dante in The Divine Commedy. The egoism of Erysichthon appears extremely current, especially with regard to human responsibility in the destiny of the planet. The awareness demonstrated in classical Greece for the negative consequences of human action on the environment has significant repercussions in the institutional and regulatory contexts of the ancient city-states. Aristotle (Politics 6, 1321b 30), for example, recalls the presence in some Greek states of foresters, called ὑλωροι􀊆. Similarly, particular attention was paid to the regulation of certain economic activities (IG I3 257). This article intends to investigate the most recent issues related to environmental ethics with the aim of overcoming modern subjectivism: the main causes of the environmental emergency can be neutralized taking into consideration the consequences of our actions on the environment, the non-human entities that populate the earth and the life of future generation. [ABSTRACT FROM AUTHOR]

This article adopts an ecolinguistic approach to study the thematic choices in the General Debate statements by the US and China at the United Nations General Assembly (2017–2020) to reveal the eco-characteristics of the two countries' thematic choices and their impacts on the constructions of international relations. Findings suggest that, from the perspective of ecosophy, a significant proportion of the US's thematic choices are destructive to international relations, while China's thematic choices are mostly beneficial and ambivalent. The US's thematic choices are frequently used to portray "us versus them" and "America first", which displays a message of egocentrism instead of ecocentrism. China's thematic choices are typically used to show China's willingness to undertake global responsibility and to jointly work with other stakeholders to safeguard our planet, echoing China's global vision of "building a shared future for mankind". [ABSTRACT FROM AUTHOR]

Copyright of Philologist / Filolog: Journal of Language, Literary & Cultural Studies is the property of University of Banja Luka, Faculty of Philology / Univerzitet u Banjoj Luci, Filoloski Fakultet 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.)

Copyright of Acta Colombiana de Psicologia is the property of Universidad Catolica de Colombia 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.)

Copyright of Lubelski Rocznik Pedagogiczny is the property of Maria Curie-Sklodowska University in Lublin 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.)

The starting point for this paper is the anthropology of Viktor E. Frankl, which, in addition to the physical and psychological dimensions, also considers the third one, the spiritual dimension of human being. Frankl believes that the most important motivation of man is to be found in his constant search for the meaning of life. In this context, the research question posed in this paper is: can finding concrete answers to the question of the meaning of life make man happy? In the first part of the paper, the concepts of "pleasure", "joy", and "happiness" are distinguished in the light of Frankl's writings. In the second section, and in the light of the initial question posed, we come to the realization that the most important characteristic of people who have emerged unscathed from the most adverse circumstances is a kind of individualism and a strong sense of purpose, which, unlike narcissism and egocentrism of any kind, can forget itself. These are the people who have found joy in situations that ordinary people would have found unbearable. [ABSTRACT FROM AUTHOR]

Suicide in Korea has a long history dating back to Japanese occupied Chosŏn/Korea (1910-1945) and beyond. Émile Durkheim’s influential social study of suicide has provided utility in classifying suicides across various contexts, and I contend here that his suicide typology can be used to understand suicides during this time period in Korea. Through analyzing secondary sources, this historical analysis will provide a basic foundation of how suicide has been understood and practiced during this selected time period in Korean history, with specific focus on how the uprooting of traditional society and culture under colonialism has shown a multiplicity of Durkheim’s suicide types. For this very reason, this paper further discusses the theoretical implications in arguing the fluidity of Durkheim’s suicide types.

The paper presents research on the philosophy of language by Ksenija Atanasijević, an important Serbian philosopher who lived and worked during the Balkan and World Wars. Her philosophy can be described as anthropological philosophy and applied ethics. In the publications of Atanasijević, one encounters an exploration of her perspectives on language, the interplay between language and thoughts, and the phenomenon of word misuse, among other related subjects. The author discerns a parallelism between Atanasijević's conceptualization of language and its signification and the viewpoints espoused by contemporary philosophers of language, such as Austin, Searle, and Recanati. It is plausible to characterize Atanasijević as adhering to a pragmatist philosophy as well. The objective of the paper is to present Atanasijević's view on human nature, society and ethics while establishing correlations with her viewpoints on language. The paper presents influences and connections with other philosophers and their respective philosophical frameworks. The paper aims to compare communication in the 21st century with communications in the last century. The emergence of disinformation, exemplified by the proliferation of fake news and the advent of a post-truth era, is attributed to the advancements in technology. The author aligns with the optimistic perspective put forth by Ksenija Atanasijević, advocating an optimistic vision for the future. In agreement with Atanasijević, the author asserts the imperative for individuals to conduct themselves ethically and engage in moral communication, emphasizing the necessity for such behavior to foster an ethical society

Psychedelic experiences have been shown to both facilitate (re)connection to one’s values and change values, including enhancing aesthetic appreciation, promoting pro-environmental attitudes, and encouraging prosocial behavior. This article presents an empirically informed framework of philosophical psychology to understand how self-transcendence relates to psychedelic value changes. Most of the observed psychedelic value changes are toward the selftranscendent values of Schwartz’s value theory. As psychedelics also reliably cause various self-transcendent experiences (STEs), a parsimonious hypothesis is that STEs change values toward self-transcendent values. I argue that STEs indeed can lead to value changes, and discuss the morally relevant process of selftranscendence through Iris Murdoch’s concept of “unselfing”. I argue that overt egocentric concerns easily bias one’s valuations. Unselfing reduces egocentric attributions of salience and enhances non-egocentric attention to the world, widening one’s perspective and shifting evaluation toward self-transcendent modes. Values are inherently tied to various evaluative contexts, and unselfing can attune the individual to evaluative contexts and accompanying values beyond the self. Understood this way, psychedelics can provide temporarily enhanced access to self-transcendent values and function as sources of aspiration and value change. However, contextual factors can complicate whether STEs lead to long-term changes in values. The framework is supported by various research strands establishing empirical and conceptual connections between long-term differences in egocentricity, STEs, and self-transcendent values. Furthermore, the link between unselfing and value changes is supported by phenomenological and theoretical analysis of psychedelic experiences, as well as empirical findings on their long-term effects. This article furthers understanding of psychedelic value changes and contributes to discussions on whether value changes are justified, whether they result from cultural context, and whether psychedelics could function as tools of moral neuroenhancement. [ABSTRACT FROM AUTHOR]

Egocentric network research rests on information about the social relationships that surround a focal actor, depicting that actor's immediate social context; when the focal actor is an individual person, it is often termed personal network research. Egocentric networks engage the attention of social scientists because they are channels through which information, social support, and other resources flow to and from the focal actor to others; they are implicated in the shaping and reproduction of opinions, preferences, and worldviews; and affiliations within them--when visible to others--can reflect and serve as signals of the actor's social standing and status. It begins with background on setting egocentric network boundaries and principal types of instruments that obtain information about such networks. It then discusses innovations in data collection and studies of data quality. The bulk of these address questions about "name generator" instruments that obtain information about the alters and relationships in a subject's network. Among topics receiving substantial attention in recent research are mitigation of respondent burden, interviewer effects, survey mode, and the performance of name generators in longitudinal studies. [ABSTRACT FROM AUTHOR]

There is an author in the sermons analyzed in this paper. Much more, the sermons analyzed were selected based, especially, on a premise: a specific author work, Antonio Vieira. It is undeniable that the notion of author and subject are irrevocably linked. In fact, what common sense understands by authorship is directly linked to the concept of a post-enlightenment subject, already imbued with independence and self-centeredness, with an inalienable commitment to authenticity and originality, as it is understood in common sense the text reflect the author's inner world. We propose, then, to reflect on the notion of authorship in the Father Antonio Vieira's work in view of a confessional, missionary, priestly 17th century textual production, in which neither the notion of subject nor that of contemporary literary author are fully adequate to the socio-cultural context. seventeenth-century politics. As main guides for the analysis, we follow the thinking of Michel Foucault in dialogue with Walter Benjamin, Antonio Candido, and João Adolfo Hansen. We also reflect on the importance of language for the humanist theology that inspired the seventeenth century Jesuits, and Father Antonio Vieira himself, observing how much the ideal and most perfect exercise as a spokesperson for the Word of God is present in the sermons given and, after a lifetime, finally written by the influential sermonist. [ABSTRACT FROM AUTHOR]

Martin Heidegger's philosophy is a form of an ontotheology that reduces the encounter with 'the Other' into a metaphysical abstraction. For this reason his idea of Being tends to be morally naïve and oblivious to the reality of suffering. For Emmanuel Levinas develops a philosophy which challenges this where the relation between the human person and 'the Other' is asymmetrical. This not only challenges Heidegger's ontology but also rectifies the tendency toward egocentrism of Western philosophy in general. This paper argues that Levinas' idea 'the other' is a manifestation of the Divine. Levinas is saying that without this idea of the divine or God, there can be no way out of the violence in human history. The traces of the Divine can be found in the unique experiences of transcendence, such as unconditional love. [ABSTRACT FROM AUTHOR]

The subject of this article is the life of Kaneko Fumiko (1903-1926), and how Kaneko's life engendered an all-inclusive universality in her thought. Kaneko Fumiko was a Japanese anarchist and nihilist, active during modern Japan's Taishō era (1912-1927). She and her partner Park Yeol (1902-1974) were arrested in 1923 and convicted of high treason. Kaneko defined herself as an egoist and nihilist, which would commonly give the impression of an individualistic thinker that rejects having her uniqueness subsumed by universal notions. While she was undeniably a staunch individualist above anything else, a universalist understanding of humanity plays a significant role in her worldview. This universality is especially evident in Kaneko's relentless insistence that humans are absolutely equal by nature, a deviation from Stirner's egoism. I attempt to understand the kernel of universality in her individualistic thinking by referring to the philosophy and psychoanalytic theory of Slavoj Žižek and Todd McGowan. This article asserts that the reason for the universal range of Kaneko's thought can be located in her life experiences as an oppressed and exploited outcast of society. [ABSTRACT FROM AUTHOR]

Copyright of Respectus Philologicus is the property of Vilnius University 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.)

The initial aim of this article is to analyze the clash between everyday family practices and parents’ normative images of perfect children. I identified five sets of features and behaviors of the actual child that mirror daily parents–children interactions (including parental socialization strategies) and three sets of features and behaviors that reflect parents’ perceptions of a perfect child. The analysis revealed two “dimensions of contradiction”: egoism vs. empathy and obedience vs. independence. Investigating how family practices combine with parents’ normative images results in insights into parents’ ambivalent attitudes toward children. The second aim is to identify the social sources of these clashes. The Polish case appears to be intriguing due to a particularly rapid systemic transformation, resulting in overlapping patterns of everyday practices, divergent social norms, variant meanings, and contradictory discourses. This article’s contribution is to illustrate the hypothesis that systemic transformation might have a more immediate effect on changing social norms, meanings, and discourses on parenthood and childhood (and thus change parents’ normative images of children), while family practices are transformed with parents’ resistance. The concept of family practices developed by David H. Morgan is employed as a theoretical framework and starting point for the study. The analysis draws on qualitative data and in‐depth interviews with 24 couples of parents and six single parents. [ABSTRACT FROM AUTHOR]

Nineteenth-century European philosophical ideas were largely known to Russian intellectuals. A significant example in this sense is the reception of Max Stirner’s radical conceptions by the great thinker Fyodor Dostoevsky. The German philosopher, theorist of egoism, seemed to be expected by the Russian writer because he could provide an explanatory framework for the manifestations of many characters in the society of the “age of progress”. Dostoevsky knew Stirner’s major work, The Ego and Its Own, from a young age, when he attended the Petrashevsky Circle. In his first great novel, The Insulted and Injured, the Russian author presented a purely Stirnerian character, Prince Valkovsky. And during his maturity, Dostoevsky created particularly complex characters, which nuanced much of the type of egoism theorized by Stirner. This article presents two categories of characters, included in the Stirnerian classification of “pure egoism” and “involuntary egoism”. Only a few of these characters can be called Stirnerian, so we can say that Stirner’s influence on Dostoevsky was limited and exercised only during the Russian writer's youth. Starting from Stirner’s radical conception of egoism, Dostoevsky showed, on the one hand, the possible consequences of practicing egoism, and, on the other hand, the possible solutions for overcoming the fixation on one’s self. For the latter case, Emmanuel Levinas could be a good example, because he conceived his philosophy, for the most part, starting from The Brothers Karamazov and reached conclusions opposed to those of Max Stirner. Most of the European ideas were received, in the second half of the nineteenth century, only partially by Russian thinkers, giving them, in addition, features specific to the Slavic environment in which they were circulating. [ABSTRACT FROM AUTHOR]

Is there anything like a "persuadable type" when it comes to exposure to dissonant information? Who is more likely to be swayed by information that tries to persuade them? Using data from an online sample of American respondents (N = 1,199), we assess whether personality traits (Big Five, Dark Triad) are associated with different perceptions and effectiveness of persuasive political information. In two controlled simulations, we exposed the respondents to dissonant information related to selected political issues (environment and economy) and measured whether they showcased a stable or changed opinion afterward. Results indicate that personality matters partly for the evaluation and persuasiveness of dissonant information. More conscientious and introverted respondents were more likely to evaluate the dissonant information positively. They were at the same time also more likely to resist persuasion itself and so were more agreeable respondents. Inversely, to some extent, narcissism and psychopathy are associated with greater susceptibility to persuasion. [ABSTRACT FROM AUTHOR]

As a normative ethical theory, ethical egoism may seem compatible with the metaethical theory of moral realism. However, in this article, I will problematize such an assumption. The reason is that an important motivation for rejecting moral anti-realism by many moral realists—like Derek Parfit, Torbjörn Tännsjö, and Erik J. Wielenberg—is that such a view entails that not even cruel or horrendous acts are to be called wrong by any universal or objective standard. I suggest that this motivation also applies to the ethical theory of egoism, as it may imply that no one has any obligation to refrain from cruel or horrendous acts as long they are beneficial to the agent. On that basis, I will demonstrate that egoism is a problem for robust moral realists that also, to a large degree, is being overlooked.

The article focuses on the conception of absolute idealism elaborated by Czech Hegelian František Sedlák. First, Max Stirner’s position of egoism is presented, as Sedlák was influenced by his critique of the conceptual vertical, i.e. of the subsumption of the individual under abstractions. Second, it examines how Sedlák employed such critique in resolving the so-called “paradox of authority.” Third, it sketches both Sedlák’s reception and critique of Tolstoyanism, at whose conceptual core he encountered a problem associated with conception of abstract morality, which he criticized at first from the standpoint of Stirnerian egoism, later from the standpoint of Hegelian absolute idealism. Finally, Sedlák’s conception of absolute idealism as a philosophy of existence is reconstructed.

Introduction: Modern authors characterize hyperthymic individuals as eloquent, humorous, self-confident, optimistic, energetic, liberated, sexually active, constantly planning and implementing their plans. Four or more of the listed characteristics indicate the individual's involvement in the circle of hyperthymic people. Statistical data on the prevalence of hyperthymic is scarce, which is due to rare requests for help and the diagnosis of this condition not as a disease, but within the framework of characterological traits. Attempts to classify hyperthymics have been made more than once, but previously none of the authors divided them according to the presence of side character traits in the personality structure. Objectives: To establish psychopathological types of hyperthymic individuals in whom affective states were formed. Methods: The sample consisted of 50 patients (42 women, 8 men) who were on inpatient or outpatient treatment at the clinic since 2019 to 2022. Patients were examined by clinical-psychopathological, clinical-anamnestic methods due to the presence of a phase affective state. Results: Four types of hyperthymic personalities have been identified: anxious-hyperthymic, hysterical-hyperthymic, schizoid-hyperthymic and standard hyperthymic. Anxious-hyperthymic type, 20% (n=10) characterized by a combination of increased activity, sociability with such traits as suspiciousness, perfectionism, meticulousness, exactingness, concern for one's health and the desire to maintain a healthy lifestyle. Hysterical-hyperthymic type, 46% (n=23) includes both hyperthymic and hysterical traits in the form of increased emotionality, egocentrism, drama, and desire for recognition from others. In addition, patients in this group are characterized by increased concern about their appearance (bright clothes, makeup, tattoos). Schizoid-hyperthymic type, 10% (n=5). In addition to increased activity and emancipation, patients in this group are prone to fantasizing, overvalued hobbies, sthenicity, emotional poverty and rationalism. Standard type, 24% (n=12) are characterized by the presence of typical hyperthymic traits - optimism, energy, constant desire for productive activity, success in the chosen profession, rapid career growth, sociability, openness. Conclusions: Hyperthymic individuals with the development of affective phases are heterogeneous in their psychopathological structure and have features of the pathocharacterological structure that make it possible to distinguish anxious-hyperthymic, hysterical-hyperthymic, schizoid-hyperthymic and standard types. The developed classification of hyperthymia reveals the predominance of the hysterical-hyperthymic type (46%). Disclosure of Interest: None Declared [ABSTRACT FROM AUTHOR]

Many scholars consider that Socrates in the Lysis holds that friendship and love are egoistic and utility-based. In this paper, I will argue against those readings of Plato’s Lysis. I will analyze how Socrates treats utility and egoism in the many different kinds of friendship he discusses in the dialogue, from parental love, like-to-like, and unlike-to-unlike relationships, to the accounts of friendship rooted in the human relation to the good and the ways in which we can belong with some other human beings. The upshot of my paper is twofold. I endeavor to prove that some of these relationships, as Plato’s Socrates discusses them, are not egoistic and that Plato represents and valorizes a particular type of friendship having to do with philosophy and philosophical way of life, which is for the sake of another.

We investigate the effect of moral suasion on charitable giving. Participants in an online experiment choose between two allocations, one of which includes a donation to a well-known charity organization. Before making this choice, they receive one of several messages potentially involving a moral argument from another participant. We find that the use of consequentialist and deontological arguments has a positive impact on the donation rate. Men respond strongly to consequentialist arguments, while women are less responsive to moral suasion altogether. Messages based on virtue ethics, ethical egoism, and a simple donation imperative are ineffective. [ABSTRACT FROM AUTHOR]

Guided by the model of intuitive-motivation and exemplars, we content analyzed the population of N = 734 Walt Disney Studio film synopses to determine whether Disney's heroes and villains were motivated by altruistic or egoistic values, and if these values were associated with films' audience ratings, box-office performance, or the future production of similar value-laden films. Results revealed that heroes were most likely to be motivated by altruism, villains were most likely to be motivated by egoism, and films' emphasis on altruism was associated with more positive audience ratings and greater box-office earnings. No clear relationship between motivations and future film production emerged. We discuss how the present results can inform future work investigating the relationship between audiences and Disney content. [ABSTRACT FROM AUTHOR]

Background: Understanding public perceptions of climate change and how individuals perceive it is critical to developing effective communication strategies, policies, and socially robust technologies to relieve the risks of climate change. Despite the growing literature on climate change, until now, researchers in Arab countries have not been interested in studying citizens' perceptions of climate change or identifying the factors that predict it. This study aimed to identify and understand the nature and dynamics of public perceptions of climate change among Arab citizens and detect the level of climate change perception (CCP) and climate values (CV). Also, to detect the predictability of CCP from CV. As well as to reveal the differences between CCP and CV. Methods: A random sample consisted of 465 participants (236 male and 229 female), residents of the Kingdom of Saudi Arabia; their ages ranged from 30 years and over. The Climate Change Perception Questionnaire (CCPQ) and Climate Values Questionnaire (CVQ) were applied online. Results: The results found average levels of CCP and CV among the study sample. The results also revealed significant statistical differences in the CCP and CV due to gender in favor of females. As well as, there were significant statistical differences in the CCP due to the career field in favor of agriculture, engineering, and construction workers. Also, there were statistical differences in the emotional subscale of climate perception and CV due to age groups in favor of individuals whose ages ranged from 30 to 45 years. The results also found that the CV were a statistically significant predictor (1.2% of total variance) of climate perception. Conclusion: The current study showed an average level of CCP and CV among individuals in the Kingdom of Saudi Arabian. The findings also concluded that individuals' perceptions of climate change are an individual response determined by the individual's gender, age, and career field and are affected by his values about climate. These findings shed light on the need for climate communications to increase the level of CCP and CV, especially among males and individuals in the age group over 45 years and individuals working in various career fields, whether education, engineering and construction, and commerce and business, etc.; to improve the engagement in mitigation and adaptation measures to climate change. [ABSTRACT FROM AUTHOR]

"The statesman's task is to hear God's footsteps marching through history, and to try and catch on to His coattails as He marches past" (Otto von Bismarck). Populist movements all across the globe somehow managed to catch it. Additionally, this happens in the most highly advanced and well established democracies of the world. What is even more intriguing is that the explanatory power of classical variables to account for this dynamics seems limited. On the other hand the role of emotions and the constructivist power of the mind by which they are created prove to be enormously insightful. Despite those observations there exists no systematic approach to the affective dimension. In contrast to investigations, that mainly focus on one single emotion, such as the politics of fear, here the interplay of the whole emotional game is regarded key to uncover the unseen, but felt reality underneath: The analysis reveals that the emotional negativity is mainly generated as a means to an end, namely to create at the same time a positive antidote and remedy. The strongest common denominator of this emotional logic is the technique of Altercasting, whereby the negativity is projected onto alter while what is positive is used to construct auto-affirmative identity-concepts of ego. This in turn led to the conclusion that self-esteem, which is hardly ever analyzed in these contexts, lies at the heart of the emotional constellation. Populist voters are therefore not primarily seen as opponents to democracy, but much more as seekers of a positive self-concept. Therefore the democratic system's diminuition could be understood as a collateral damage to something much deeper seated in the human psyche. The case study chosen here is the PiS party's election victory in 2016, which, on the abstract level of rhetorical meta-frames, is regarded as a pars pro toto for what is observed globally."The statesman's task is to hear God's footsteps marching through history, and to try and catch on to His coattails as He marches past" (Otto von Bismarck). Populist movements all across the globe somehow managed to catch it. Additionally, this happens in the most highly advanced and well established democracies of the world. What is even more intriguing is that the explanatory power of classical variables to account for this dynamics seems limited. On the other hand the role of emotions and the constructivist power of the mind by which they are created prove to be enormously insightful. Despite those observations there exists no systematic approach to the affective dimension. In contrast to investigations, that mainly focus on one single emotion, such as the politics of fear, here the interplay of the whole emotional game is regarded key to uncover the unseen, but felt reality underneath: The analysis reveals that the emotional negativity is mainly generated as a means to an end, namely to create at the same time a positive antidote and remedy. The strongest common denominator of this emotional logic is the technique of Altercasting, whereby the negativity is projected onto alter while what is positive is used to construct auto-affirmative identity-concepts of ego. This in turn led to the conclusion that self-esteem, which is hardly ever analyzed in these contexts, lies at the heart of the emotional constellation. Populist voters are therefore not primarily seen as opponents to democracy, but much more as seekers of a positive self-concept. Therefore the democratic system's diminuition could be understood as a collateral damage to something much deeper seated in the human psyche. The case study chosen here is the PiS party's election victory in 2016, which, on the abstract level of rhetorical meta-frames, is regarded as a pars pro toto for what is observed globally. [ABSTRACT FROM AUTHOR]

Despite its negative reputation, egoism – the excessive concern for one’s own welfare – can incite prosocial behavior. So far, however, egoismbased prosociality has received little attention. Here, we first provide an overview of the conditions under which egoism turns into a prosocial motive, review the benefits and limitations of egoism-based prosociality, and compare them with empathy-driven prosocial behavior. Second, we summarize studies investigating the neural processing of egoism-based prosocial decisions, studies investigating the neural processing of empathybased prosocial decisions, and the small number of studies that compared the neural processing of prosocial decisions elicited by the different motives. We conclude that there is evidence for differential neural networks involved in egoism and empathy-based prosocial decisions. However, this evidence is not yet conclusive, because it is mainly based on the comparison of different experimental paradigms which may exaggerate or overshadow the effect of the different motivational states. Finally, we propose paradigms and research questions that should be tackled in future research that could help to specify how egoism can be used to enhance other prosocial behavior and motivation, and the how it could be tamed. [ABSTRACT FROM AUTHOR]

Psychopathic traits come with high levels of anger and aggression. Since previous studies showed that compassion can mitigate both anger and aggression, the current research puts compassion forward as a possible target to alleviate psychopathy's destructive patterns. Specifically, the present study explored the influence of subclinical psychopathic traits--as well as their three subcomponents egocentricity, callousness, and antisociality--on the efficacy of experimentally induced self-compassion (SC) and other-compassion (OC). This manuscript is part of a larger study in which student and community participants (N = 230, Mage = 27.41, 65.2% female) completed a psychopathic trait questionnaire to assess their dimensional level of psychopathy, filled out state SC and OC questionnaires, and were randomized to participate in an experimental self- or other-compassion induction. It was expected that psychopathic traits would positively relate to increases in SC but negatively relate to increases in OC. Baseline levels of both SC and OC negatively related to psychopathy. Overall, as expected, the results on change scores show that subclinical psychopathic traits positively related to a stronger increase in SC, irrespective of the type of compassion induction. This positive relation between a stronger increase in SC and psychopathy total and callousness was more pronounced after the SC induction, rather than after the OC induction. Psychopathic traits did not differentially influence changes in OC. One implication of this study is that high psychopathic and callousness traits predispose to profit extra from targeting SC. Furthermore, psychopathic traits do not hinder increasing compassion for others. These findings suggest that compassion is a promising intervention to improve the wellbeing of people with elevated subclinical psychopathic traits and those around them. Although further research is needed to assess the impact of compassion on anger and aggression specifically, and on clinical psychopathy, the current study suggests that both SC and OC may be useful intervention targets in case of elevated psychopathic traits. [ABSTRACT FROM AUTHOR]

This article relates and compares some important features of Western religious and secular morality by way of surveying the debate over different answers to the question whether morality depends on religion in some significant way. The three main ways examined are whether morality depends on religion for an objective foundation, whether morality depends on religion for its content, and whether morality depends on religion for motivation. What emerges is that while religion can provide an objective foundation, a worthy content, and an admirable motivation for those who accept its distinctive theological claims, secularists can provide plausible, if debatable, alternatives to a theological foundation, as well as a moral content and motivation that can have interesting overlaps with those of religious ethics. [ABSTRACT FROM AUTHOR]

Cosmopolitanism, which has recently become a matter of great scholarly interest, is an ethical and political theory that envisions all human beings as citizens in a single community. This paper presents a "rooted" approach to cosmopolitanism, claiming that local attachments can be essential to our ability to nurture a cosmopolitan orientation. More specifically, this paper explores the potential that lies in the connection between the ideas of 20th century Kabbalist, Rabbi Yehuda Ashlag (1884–1954), which stem from the mystical interpretation of reality and Jewish scriptures, and cosmopolitanism, viewed from an educational prism. To exemplify how a cosmopolitan-oriented religious education might look, the author presents a hermeneutic account of the social doctrine of Ashlag, whose writings, mediated by both orthodox and secular successors, have influenced millions. Relying on Ashlag's approach to otherness—one of the main themes in cosmopolitanism—the author shows how religious affiliations can serve as a strong impetus for the cultivation of cosmopolitan values. [ABSTRACT FROM AUTHOR]