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Ann Taves’s argument about “special things” permits religion scholars to analyze secular texts fruitfully. Notably, Ernest Cline’s Ready Player One speculates about humanity’s possible future and how technological advancement could reshape it. Although the narrative assumes an atheistic stance, its central, conceptual tensions are categorically religious. Cline’s imagined cyberworld sensorily immerses users into an alternative kind of space and allows them to inhabit bodies of their own choosing; this represents a kind of transhumanist, utopian impulse similar to shamanism. However, Ready Player One problematizes this created world ontologically and questions whether relationships formed in such a place can be authentically meaningful. Contrasting the book, the film adaptation, and fan fiction illustrates the controversial stakes at play.

The aim of the article is to continue the study of law as a cultural phenomenon, in this case as an introduction to the problems of the XXVIII World Congress on the Philosophy of Law and Social Philosophy “Peace Based on Human Rights”. It is offered as an opportunity for additional substantiation of the idea of eternal peace (I. Kant) from the position of a culturological approach as one of the methodological tools of the philosophy of law. The concept developed by the author makes it possible to appeal to the ideal structures of consciousness not only in a purely epistemological aspect and phenomenological context, but also based on the ontological foundations of moral and legal culture. Thus, it becomes obvious and necessary to distinguish between anthropological and culturological approaches to substantiate the removal of the very concept of war beyond the boundaries of culture into the sphere of the unacceptable, what qualifies as a crime. Such a process of human development as a cultural development is natural in the sense of acquiring proper human qualities – it is overcoming the animal component of man (Aristotle and others). The philosophical and ideological foundations of this direction of development are the concepts that have received legal formalization primarily in the concept of human rights. The cultural form of overcoming the animal (in the cultural sense – criminal) principle in a person is play, which has found embodiment in various forms of agonal interaction, primarily in sports, as well as in art. Law as a formulation of the rules of cultural interaction becomes a necessary condition for survival, and the extension of this (culturological) principle to humanity (as a common destiny) makes the anthropological approach, in the form in which it is interpreted in modern (domestic) jurisprudence, limited and partial not only in a logical, but also in a humanitarian sense. The necessity of understanding the logical correlation of the concepts of “privilege” and “social parasitism” with the concept of “war” is shown. The transfer of “war” (regardless of interpretations and definitions) beyond the boundaries of culture (or truly human relationships) becomes necessary, as well as understanding the role of law in ensuring such a state of humanity.

The article analyzes the theoretical approaches that have developed in relation to the issues of control and freedom of the Internet space, including copyright regulation and its gradual transformation as the digital environment develops and changes. Special attention is given to the values underpinning the principles of regulation are determined. If initially the dominant notion was that the Internet would ensure humanity a new free world, then later the discourse shifted to much less optimistic views and topics the issue of network regulation, technical and legal restrictions, censorship and data protection. Most recent academic literature is devoted to the practical side of the issue, and the issue of values has faded into the background. As a result, the discussion has lost significant context: issues of freedom and human rights in the Internet environment, discussion of what is really important for society - security or the absence of restrictions, the problem of users trust in the state and platforms.

Artykuł został poświęcony jednemu z najbardziej znanych dzieł Płatonowa. Fabuła „Fro” jest często interpretowana jako opowieść czysto „rodzinna”, jednakże analiza wykazuje, że treść tej opowieści wykracza znacznie poza ramy codziennej psychologii. Tekst Płatonowa zawiera wiele szczegółów, które nadają przedstawionym wydarzeniom znaczenia symbolicznego i ponadczasowego. Jest to wyraźnie widoczna w nazewniczym systemie opowieści. Umieszczone w tytule egzotyczne deminutivum Fro (od imienia – Efrosina) jest postrzeganego z „codziennego” punktu widzenia jako atrybut konkretnej bohaterki. Jednakże w artystycznej całości wypełnia on symboliczną funkcję imienia „uniwersalnego”. Imię „Fro” oznacza bowiem idealny „cel” ludzkości, uosabia ono obraz powszechnej jedności, symbolizuje nie tylko przyszłe „spotkanie” bohaterów tej konkretnej opowieści, ale także wspólnotę ludzi w całym przemienionym świecie.

The world of today has been increasingly described in post-apocalyptic terms. This paper is dedicated to the ruin as an emblematic image of this post-apocalyptic present. In contrast to the debates surrounding ‘ruin porn’, which critically engage ruin imagery as creating apocalyptic fantasies that distort the non-apocalyptic social realities of places facing urban decline, this paper claims that the ruin image is providing a proper image of today’s post-apocalyptic condition. Based on Jacques Lacan’s concept of the Real, which is defined as designating ‘what does not work in a world’, the paper traces how the ruin can be considered as a ‘piece of the Real’ that allows to condence and materialize the non-working dimensions of the world today. The paper identifies three motifs in ruin porn as Reals of the post-apocalyptic present: the wastelands produced by the catastrophic drive of capital, the unnatural natures faced by the ecological crisis, and the absence of humans, which resembles the radical absence of any common sense of humanity today. By identifying these motifs in ruin porn, the paper aims to offer a referential frame for navigating through a world haunted by the specter of permanent crisis. In the conclusion, the paper addresses the hopelessness expressed in ruin porn as a starting point to reflect on the possibilities of building a future in the ruins of the present.

International migration is inextricably connected to a wide range of issues and dilemmas that confront governments and peoples across the globe today. Increasing racism and neo-Nazi violence in Germany, ‘ethnic cleansing’ in former Yugoslavia and police brutality towards blacks in Los Angeles, are all recent examples of problems that are linked to migration in one way or another. Migration, however, is as old as humanity itself, and has played a crucial role in shaping the world throughout history. But while it has been a constant feature of human history, the causes, characteristics, patterns and directions of migration have never remained constant; they have always influenced and been influenced by changing economic, social and political conditions within and between states. The aim of this chapter is to chart the major developments in international migration and to examine their implications.

This paper examines some tenets in the Andalusian and Romantic poetry and shows how poets such as Ibrahim Ibn Khafāja (1058-1138) and William Wordsworth (1770–1850) used nature as a motif in their poetry. Relying on a historical approach, this paper links smaller features such as themes and literary devices in the Andalusian and Romantic poetry with larger features, including genre, traditions, and cultural system. I argue that the emphasis on both the larger and smaller features of poetry creates what Franco Moretti calls “distant reading.” Comparing and contrasting Ibn Khafāja’s “the Mountain” and Wordsworth’s “the Daffodils,” for instance, introduces nature as a recurrent theme in both Andalusian and Romantic literary traditions, reinforcing Johann Wolfgang Goethe’s description of poetry as a common possession of humanity” (Goethe 229). In addition to that, comparing the images and themes in both the Andalusian and Romantic poetry not only shows internally linked meanings, but it creates what Cesar Domínguez, et al, call “a space for polyglottism, multidisciplinarity, scholarly collaboration” (75). Reading these works and movements closely and distantly serves as a cross-cultural dialogue between the Arabic and English poetic conventions. While Ibn Khafāja and Wordsworth lived in different places and times, wrote in different languages, and did not have the same socio-political circumstances, their poems show the richness and multiplicity of the historical experience of world literature.

Summary The text addresses the risks involving xenophobia against the Chinese on the internet, and social networks, from the COVID-19 pandemic, in addition to demonstrating how irrational this manifestation is, especially the idea of virus creation in a laboratory. For this purpose, historical examples of how xenophobic prejudice is meaningless and have damaged humanity's trajectory in all world regions are addressed. Finally, I warn about the need to use science to confront the new coronavirus and abandon conspiracy theories.

Milton’s England experiences military conflict, sociopolitical change, religious reform, and scientific progress. Seeking stability in a world of uncertainty, a substantial part of seventeenth-century English literature expresses millennial expectations, faith in the birth of a new and better humanity. Paradise Lost is a millenarian work that advocates humanity’s perfection through the proper use of reason. The latter has as prerequisite man’s self-knowledge—within a philosophical context—and union with God, Who is the supreme reason (Logos), within a religious context. Specifically, this article discusses Milton’s definition of human reason and its implications for humanity’s perception of reality/truth, through the examination of specific imageries reflecting four different levels of human reason in a hierarchical order: the lowest/first level, the low/second level, the high/third level, and the highest/fourth level. Imageries of sterility, erotic pervasion, ugliness, restrainment, concealment, sorrow, and power relationships mirror human reason in the first and second levels. Human reason in the first and second levels is corrupt and inadequate to perceive reality because it is based on the physical senses (natural reason). In contrast, imageries of fertility, erotic innocence, beauty, excess, revelation, bliss, and love relationships reflect human reason in the third and fourth levels. In the third and fourth levels, human reason incorporates love and creative imagination beyond the senses to endow humanity with a deep and comprehensive understanding of reality. The discussion of Milton’s imageries of human reason and its redemptive function for humanity is mainly built on Christian philosophy.

Despite the reality that self-learning artificial intelligence systems (SLAIS) are gaining in sophistication, humanity’s focus regarding SLAIS-human interactions are unnervingly centred upon transnational commercial sectors and, most generally, around issues of intellectual property law. But as SLAIS gain greater environmental interaction capabilities in digital spaces, or the ability to self-author code to drive their development as algorithmic models, a concern arises as to whether a system that displays a “deceptive” level of human-like engagement with users in our physical world ought to be uniquely protected. Although many voices in the legal and technology realms have continued to argue against unique protections for digital entities, the fact at hand is that SLAIS design is becoming increasingly anthropomorphic so as to make these systems more capable of interacting with a wide range of (potentially) vulnerable populations—generally as a means to enhance these populations’ overall well-being. To frame this concern in a different way, the specific question at hand is whether a human’s “ownership” of such an advanced SLAIS is legal, considering that it (or they) may possess intelligence on par with a human or a convincing-enough display of such behaviour. Given that “ownership” over entities with (seemingly) intelligent behaviours consistent with human populations has been effectively banned by the international community, an examination into this subject and its implications is wholly necessary given humanity’s quest to exist solely in digital environments through whatever means possible.

The pandemic is creating the conditions for a new telos of globalisation to emerge in humanity’s historical consciousness, which is not expressed in ideological terms, but is instead rendered as a ...

La mercadotecnia social en su dimensión no lucrativa, ha estado presente siempre en la historia de la humanidad. Las organizaciones no lucrativas, han sido afectadas en los últimos años, debido a la disminución de los recursos y al desconocimiento de ellas en su mayoría, por la sociedad en donde operan, en gran parte por la falta de estrategias de marketing. Estas organizaciones se plantean la satisfacción del consumidor/usuario y del donante, no sólo a corto plazo, sino también a largo plazo, y a la satisfacción individual de estas figuras le añade la búsqueda de la satisfacción colectiva o del bienestar de la sociedad en su conjunto. Hay diferentes tipos de organizaciones no lucrativas de: salud, políticas, religiosas, educativas, sociales, ecológicas, etc. Todas ellas se enfocan a tratar de ayudar a resolver y atender problemas en una sociedad y para su sobrevivencia, requieren de donativos, patrocinios y voluntarios. La responsabilidad social es un comportamiento colectivo y dentro de ese comportamiento colectivo, uno de los actores es la sociedad. El objetivo de esta investigación es conocer la conciencia que tiene la sociedad moreliana de estas organizaciones, y su involucramiento, para poder determinar las estrategias de marketing adecuadas para que se conozcan más este tipo de organizaciones, porque muy pocos conocen de su existencia y de su forma de operación, por lo tanto, poco participan en ellas; con la implementación de las estrategias de marketing, se puede lograr una mayor participación de la sociedad, ya que muchos están interesados en participar en sus diferentes formas. Existen diversas organizaciones que defienden diferentes causas y atienden diversos problemas que son relevantes en la sociedad, y que la misma sociedad está dispuesta a apoyar. Esta investigación es de tipo exploratoria experimental y descriptiva, en base a un análisis documental de artículos científicos, artículos de divulgación y libros; así como el uso del instrumento de una encuesta, para mostrar los hallazgos y concluir la investigación.

The death penalty can be described as a form of punishment regulated in law number 35 of 2009 which regulates the abuse of narcotics crimes. This death penalty legislation has caused various kinds of confIicts because the death penalty is not in accordance with the 1945 constitution which is contrary to human rights and many also argue that the death penalty must be implemented in order to have a deterrent effect on the perpetrators of narcotics abuse. This form of death penalty is the most cruel and sadistic form of punishment because this punishment kills a person's life. this type of research is done by means of a qualitative approach. The purpose of this study is to find out the imposition of the death penalty for narcotics crimes. Results showed if the application of the death penalty can only be against acts of criminal acts were limits of humanity, threatening the lives of many people, destructive to human life, and may damage the nation's economy. The imposition of the death penalty is not against human rights. along pejustified afirstasan human rights.

This paper presents Stoicism as, in broad historical terms, the point of origin in Western thought of an extreme form of rational essentialism that persists today in the debate over human bioenhancement. Advocates of “radical” enhancement (or transhumanists) would have us codify extreme rational essentialism through manipulation of genes and the brain to maximize rational ability and eliminate the capacity for emotions deemed unsalutary. They, like Stoics, see anger as especially dangerous. The ancient dispute between Stoics and Aristotle over the nature and permissibility of anger has contemporary analogues. I argue that, on the merits, this controversy should, finally, be put to rest in Aristotle’s favor. Beyond its philosophical assets, Aristotle’s perspective meshes well with “appraisal theory” of emotion in psychology and corresponding discoveries in neuroscience. What’s more, consideration of the ongoing struggle to achieve full racial equality in the United States supports the view that anger at this ongoing gap between λόγος and ἔργον is legitimate, and has a constructive role to play in furthering liberal democracy. As we are well positioned to retire the Stoics’ legacy regarding anger, all the more should we eschew transhumanists’ proposal to implement their position biologically, at which point debate over the nature and worth of anger would be permanently moot.

Studying Anthropology of Art has been a matter of long-term qualitative research studied under Cultural Anthropology. Understanding Anthropology of Art is therefore something which involves transcending over the regimented boundaries of culture and art. Entering this complex process of interpreting anthropological aspects, we delved deep into the context and examination of Indian art and iconography. Our heritage has evidently focused very strongly on the meaningfulness of art to society, interpreting human cognition into a concrete order. The depiction of the divine union of Shiva-Parvati, is thematically represented extensively in Indian sculpture art. Regrettably, this very fascinating matter did not receive a very comprehensive consideration so far. Our purpose for undertaking this analysis is to reckon wisdom of the extant of incorporating mythological culture and rituals into present human society, diverse expressions of art, associated with different age and time period, all with a single awe-inspiring theme- The Marriage of Shiva and Parvati. Thereafter, keeping in mind the textual references available, we have kept ourselves restricted to the study, strictly coinciding with the theme depicted in Indian sculpture. Indian art has an immense affinity towards mythology and depiction of the events in a cosmic scale. Indian temple sculpture is a celebration of the divine ceremonies. Doing this, we find relevant textual interpretations and references from Kalidas’ Kumarasambhava, an epic recounting the events leading to the ‘Kalyanasundara’- the iconographical depiction of the wedding rites of Shiva and Parvati and the birth of Kartika, making the art study an extension of literary apotheosis. KEYWORDS: Anthropology of Art, Cultural Anthropology, Indian Art and Sculpture, Kumarsambhava

The pandemic and the strengthening of oppressor-oppressed relationship in contemporaneity have characterized difficult times in Brazil, marked by moments of the conservative’s ideals advancement, and the questioning of social and educational values. In this essay, we revisit Freire’s works to dialogue about the oppressed ones in contemporaneity, and how the freeing praxis in teaching can overcome oppression, restoring humanity. This research utilizes the approach of qualitative nature and chooses as an investigative process the bibliographic study. In the analysis, the problematizing education can be the way to promote debates about social, economical, political, and cultural problems, leading to the true participation and the transforming formation of students. Freire’s theoretical-methodological perspective becomes highly relevant in the current political context, which can provide conditions to the oppressed to identify the alienation of the popular masses by narratives, by means of communication and in its relation to the world.

We live in an era that normalized the absurd and the abnormal. From successive economic and environmental chaos, the world is now facing a pandemic with a lethal footprint across the planet. The pandemonium has gone global. This article places the current COVID-19 pandemic in the context of an infinite plethora of devastating sagas pushing humanity into an unimaginable regression. In so doing, the article examines how this pandemic reflects the very colors of an intentional epistemological blindness that frames Eurocentric reasoning, paralyzed the political economy of global capitalism by deepening and accelerating an endless and non-stop crisis that began in 2008. It also explores the social construction of the current pandemic and advocates alternative ways of thinking and doing education and curriculum theory to challenge modern Western Eurocentric reasoning. In doing so, it advances the itinerant curriculum theory as a fair approach, a "now theory" just alter-curriculum, which respects the pluri-epistemological diversity of the world and aims to move from utopias framed within the borders determined by coloniality towards an anti-decolonial climax and "heretopia". Vivimos en una era que normalizó lo absurdo y lo anormal. Tras el sucesivo y devastador caos económico y medioambiental, el mundo se enfrenta ahora a una pandemia con una huella letal en todo el planeta. Pandemonium se ha vuelto global. Este artículo coloca la pandemia actual de COVID-19 en el contexto de una plétora infinita de sagas devastadoras que empujan a la humanidad a una regresión inimaginable. Al hacerlo, el artículo examina cómo esta pandemia refleja los colores mismos de una ceguera epistemológica intencional que enmarca el razonamiento eurocéntrico, paralizó la economía política del capitalismo global al profundizar y acelerar una crisis interminable e ininterrumpida que comenzó en 2008. También explora la construcción social de la pandemia actual y aboga por formas alternativas de pensar y hacer teoría de la educación y del currículo para desafiar el razonamiento eurocéntrico occidental moderno. Al hacerlo, avanza la teoría del currículo itinerante como un enfoque justo, una "teoría del ahora" simplemente alter-currículum, que respeta la diversidad pluri-epistemológica del mundo y apunta a pasar de las utopías enmarcadas dentro de las fronteras determinadas por la colonialidad hacia un clímax anti-decolonial y "heretopía". Vivemos em uma era que normalizou o absurdo e a anormalidade. De sucessivos caoses econômicos e ambientais devastadores, o mundo está agora diante de uma pandemia com uma pegada letal em todo o planeta. O pandemônio se tornou global. Este artigo situa a atual pandemia de Covid-19 no contexto de uma infinita pletora de sagas devastadoras, empurrando a humanidade para uma regressão inimaginável. Ao fazer isso, o artigo examina como essa pandemia reflete as próprias cores de uma cegueira epistemológica intencional, que enquadra o raciocínio eurocêntrico, paralisou a economia política do capitalismo global aprofundando e acelerando uma crise sem fim e sem parar, que começou em 2008. O artigo também explora a construção social da pandemia atual e defende formas de pensar e fazer educação e teoria do currículo, alternativamente, para desafiar o raciocínio eurocêntrico ocidental moderno. Ao fazer isso, avança a teoria itinerante do currículo como uma abordagem justa, uma “teoria do agora“ apenas alter-currículo, que respeita a diversidade pluri-epistemológica do mundo e visa se deslocar de utopias enquadradas dentro das fronteiras determinadas pela colonialidade em direção a um clímax anticolonial e “heretópico”.

Introduction. The paper deals with the philosophical problems of the modern dialogue between cosmology and theology. It is argued that no existential contradiction is possible between them as originating in one and the same human condition. The difference between cosmology and theology amounts to the difference in their open-ended hermeneutics of the outer world. It is from within this philosophical conclusion that the hot issue of the dialogue are discussed and some insights are proposed.Methodology and sources. The philosophical analysis is based on the discussion of epistemological issues in modern cosmology and their relevance to theological view of the world. The method is similar to existential phenomenology’s approach to the constitution of the notion of the universe in cosmology and theology as an open-ended hermeneutics of the world.Results and discussion. It is shown that no existential contradiction is possible between two types of hermeneutics as originating in one and the same human condition. It is human being that becomes the major theme of the dialogue between cosmology and theology.On the basis of the conclusions made the paper discusses some “hot” issues in the contemporary cosmology-theology discussion, including: 1) The inseparability of cosmology and theology in justification of the possibility of cosmological knowledge, 2) Fine-tuning, Anthropic principle, fitness of the universe for life, 3) The unknowability of the universe and apophaticism in cosmology, 4) Multiple universes and their ontology, 5) How much of life is in the universe: the Search for Extraterrestrial Intelligence (SETI), exoplanets and theological consequence for multiple incarnations, 6) The origin of the universe in modern scientific cosmology and its relevance to the theologically understood creatio ex nihilo, 7) Consciousness and the universe: can cosmology account for its own possibility without appealing to the theologically understood human capacity in producing an intellectual synthesis of the universe.Conclusion. On the basis of the methods applied to the hot issues in the dialogue between cosmology and theology one concludes that the dialogue between cosmology and theology is an open-ended enterprise related to the fundamentally concealed origins of humanity and universe. The difference is hermeneutics of the universe does not create any contradiction or tension but reflects a dualistic position of humanity in the universe, being an insignificant part of it and at the same time its center of disclosure and manifestation.

The principle of evolution applies to every creature in the world and permits us to understand the various stages through which progress is achieved. The emancipation of the human race portrays an evolutionary process through which the human intellect is uplifted above and beyond the realms of ignorance and naivety. It is a project of enlightenment, and just like any other project, the results we obtain are directly derived from the actions that precede them. In fact, we only achieve the objects of our desires. Our quest for a proper understanding of the human race goes through the various domains that characterize our educational systems around the world. Biology, Chemistry, Physics, Economics etc., all permit us to perceive the human intellect from different perspectives. But it would appear that technological evolution, which has also played a key role in the emergence of the human society, has not been properly appraised; at least, this is the accusation put forward against human culture by French Philosopher, Gilbert Simondon. (Simondon: 1958). He thinks that technic has suffered prejudicial judgment from human culture, which has condemned it even before understanding its true mode of existence.[1] From his view point, the conflict that has emerged between man and the machine, or better still, between culture and technic is caused by a misunderstanding of the technical being. The goal of this paper is to find a point of agreement between man and the machines that characterize his daily life, in view of a better world.

It is only in the Bible whereby precise details in regards to humanity's origin from the conservative Christian point of view, are recorded. The Bible clearly states that in God's image, man was made (Gen 1:27). This statement reflects the belief that the essence of human beings was created in the likeness of God, and demonstrated that man did not merely turn out to be in God's image but was carefully crafted to be so. However, despite the exalted position of man among creatures, theologians still have questions and debates about the image of God is, and what does it consists of. Many scholars have wrestled with the precise sense of the image of God from the time of the Early Church until the Medieval Era. This research uses qualitative method, whereby the early works of the fathers of the medieval church are analyzed. The research is carried out on a descriptive basis. It is the aim of this research to offer a structural and systematic understanding of the image of God, based on the perception of the early church and medieval church fathers. As a result, a conclusion is formed.

Este artículo tiene como propósito realizar un aporte teórico-conceptual para el debate sobre la paridad desde una perspectiva de género, a partir del pensamiento feminista materialista de Christine Delphy, especialmente su análisis en Classer, dominer. Qui sont les "autres"? (2008). Allí, la pensadora francesa aborda diferentes problemas como la opresión, la dominación y la "normalidad", al poner en evidencia los modos en que opera el género en su entrecruzamiento con la clase y la raza, entre otras cuestiones. A partir del sistema de género, se divide la humanidad en dos grupos jerarquizados y se basa en la organización social en clases y, también, de género. Esta organización social en la que están las mujeres oprimidas y explotadas como grupo se llama patriarcado. Sobre esta base, es necesario reflexionar acerca de la legislación, por ejemplo, para la paridad de género. Y, aunque el análisis y la posición delphyana están cargados de la realidad y las disputas que se viven en el suelo francés (Agacinski 1998; Fassin 2002; Scott 2012), considero que algunos aspectos teórico-conceptuales nos permiten mantener encendida la crítica en vista de los avances legislativos en Argentina, sin desentendernos de que nuestro enemigo principal continúa combinando la dominación patriarcal, colonialista y capitalista. This aim of this article is to make a theoretical-conceptual contribution to debate parity from a gender perspective, based on the materialist feminist thought of Christine Delphy, especially her analysis in Classer, dominer. Qui sont les "autres"? (2008). There, the French thinker tackles different problems such as oppression, domination and "normality", by revealing the ways in which the gender operates in its intersection of class and race, among other issues. From the gender system, humanity is divided into two hierarchical groups and is based on social organization in classes, by encompassing classes or gender. This social organization in which women are oppressed and exploited as a group is called patriarchy. On this basis, it is necessary to reflect on the legislation, for instance, to gender parity. And, although the analysis and the delphyana position are loaded with the reality y disputes that take place on French soil (Agacinski 1998; Fassin 2002; Scott 2012), I consider that some theoretical-conceptual aspects allow us to maintain criticism burning in view of the legislative advances in Argentina, without ignoring that our main enemy continues to combine patriarchal, colonialist and capitalist domination. Fil: Smaldone, Mariana. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales (UNLP-CONICET); Argentina.

The article considers one of the approaches to individualization of educational work. It is supposed that educational work based on the main endogenous factors of good breeding will allow to diversify the scope of educational actions and as much as possible to adapt it to specific personal features of the first-year students.Materials and methods. 620 first-year students who joined fulltime courses at Penza State Technological University in the period from 2014 to 2017 participated in the research. Research methods are questioning, a multidimensional analysis of data (factorial and cluster analysis).Results. Two groups of factors of good breeding are revealed. The first characterizes processes of spiritual and psychological new formations of the youthful period – patriotism, humanity and a level of claims. The second one – processes of new formations of the previous teenage period – ecological interests, internal culture and social tolerance. Considering main factors of good breeding, the authors identified 11 typical variations of personal development. These features allowed us to develop the scope of educational actions according to a social and psychological portrait of each group.Discussion and conclusions. The practical importance of the results of the research is finding and description of a certain set of typical variations of a social and psychological portrait of the first-year students through factors of progress and regress of good breeding. It is shown that students with high rates of good breeding have valuable relations, which are integrated into factors of patriotism and humanity, what characterizes the formation of a complete and mature personality. The high differentiation of factors of good breeding and low intra factorial integration of factorial features can be the evidence of the intensive and unfinished formation of a personality.

The COVID-19 pandemic offered humanity a portal through which we could break with the past and imagine our world anew. This article reviews how over the course of 2020, a series of intersecting crises at the nexus of racism, settler colonialism, climate change, and sexual harassment have prompted acts of resistance and care in the field of archaeology. Throughout the article, we provide concrete suggestions as to how we can continue the work of movements begun over the course of the past year to improve dynamics within our field and use the lessons from our field to improve life for all people in the world and for our planet. [La pandemia de COVID‐19 ofreció a la humanidad un portal a través del cual podemos romper con el pasado e imaginar nuestro mundo de nuevo. Este artículo revisa cómo sobre el curso de 2020, una serie de crisis que se intersecan en la concatenación de racismo, colonialismo de poblamiento, cambio climático y acoso sexual han incitado actos de resistencia y cuidado en el campo de la arqueología. A lo largo del artículo, proveemos sugerencias concretas en cuanto a cómo podemos continuar el trabajo de los movimientos empezado en el transcurso del año pasado para mejorar la dinámica dentro de nuestro campo y el uso de lecciones de nuestro campo para mejorar la vida de todas las personas en el mundo y de nuestro planeta. [

The background of foster children in Kemala Puji orphanage are mostly from poor families, orphans, neglected, and homeless child. The institution have been serve, nurture, and empower by providing them a sufficient living. Hence, it still needs a better improvement. This is because these children deserve to be made for the next generation. This activity aims to rise of social care between humanity in adolescents, especially for children in the orphanage. This have been done by imparting knowledge to them about healthy internet. Moreover, its increases understanding how to use the internet more healthily, properly and to anticipate of cyber bullying against them. The outcome of training activities are the youth children have been understood how to use a healthy internet, and they have been sufficient skills how to use internet which was given during the training.

Diseases in literary works are by no means just a simple physiological or medical phenomenon. Rather, they should be understood as metaphors that reflect viral or bacterial invasions, the unhealthy state in physiology and psychology, the worry of the looming death, and the goodness and evil in humanity. The novel LiaozhaiZhiyi (Strange Tales of a Lonely Studio) by Pu Songling (1640–1715) Liaozhaiis a collection of more than 100 short stories in classical Chinese and is full of disease metaphors with rich connotations. Based on the analysis of the symbolic significance of disease metaphors in this novel, this paper points out the connotations of the metaphors on diseases that reflect and represent the corrupt and destabilizing feudal order and implications about the goodness and evil of humanity.

The aim of this article is the reconstruction, analysis and presentation of Henryk Elzenberg’s philosophy of the human being, with particular emphasis on his concept of asceticism. Elzenberg’s philosophical anthropology is based on the pessimistic evaluation of reality, which itself is founded on the negative evaluation of human nature. Human nature is corrupt because of the primary will of humanity, which is selfish and self-seeking and which strives only for utilitarian values. The overcoming of pessimism is possible by the transformation of self-seeking will, and asceticism is a remedy which enables human beings to see and realise true, perfectionist values. Asceticism can overcome basic instincts, which pull human nature down to the animal-like state of being. In Elzenberg’s philosophical anthropology, asceticism creates culture and culture grants humanity to humans, which is a trope similar to the ancient conception of paideia.

Within a regional context, these experience reports cited the practice of some health professionals, they did a wonderful work in theirs pediatric centeres which are reference in pediatric care. In this context of affection and humanity, we highlight examples of people who word with love in the art of caring. And this article shares theirs improvements, indeed, we hope these achievements enlighten other people.

The coronavirus pandemic has led to reform in the religious security of the world as a whole. Existing research on the problem is based on approaches that are purely informational and non–systemic, which limits the possibilities of understanding the problem to the context of the “religion–person–state” system. Restrictions on visits to places of worship have to some extent diminished the importance of religious practices. Pandemic threats have called into question the authority of religion and religious figures. The proposed methodological tools make it possible to fully substantiate the criteria of both destructive (which under certain circumstances can be a threat to the national interests of the state, the stable development of society, the exercise of the rights and freedoms of citizens) and constructive cases (the emergence of new communication contexts in which ritual and cult practice can take place) for the development of religious security and its historical genesis in the context of the meaning–forming axis “sacred–profane”, “health–disease”. The coronavirus pandemic, firstly, encouraged religious organizations to adopt new adaptive forms for cult practices; secondly, it changed the approach to religious ministry in society, to the role of the priest in this process; thirdly, it raised the question of the implementation of sacraments and rituals in uncommon circumstances; fourthly, it has exacerbated the issue of ineffective relations between religious organizations both at the interfaith level and at the level of public administration; fifthly, it affected the modernization process of religious communication practices which are not a health threat to the people. These new trends made possible not only the expansion of the functionality of religious security, but also prompted the creation of a flexible, adaptive, open model, which would take into account the regulatory, institutional, resource, and information capabilities of the country, as well as the mentality of the people., Pandemija koronavirusa dovela je do reforme religijske sigurnosti u svijetu u cjelini. Postojeća istraživanja toga problema temeljena su na čisto informacijskim i ne–sistemskim pristupima, što ograničava mogućnosti razumijevanja problema u kontekstu sustava “religija–čovjek–država”. Restrikcije posjeta u vjerske institucije u određenoj su mjeri smanjile važnost religijskih praksa. Pandemijska prijetnja dovela je u pitanje autoritet religije i predstavnika religija. Predloženi metodološki alati omogućavaju potkrjepljivanje u potpunosti kriterija destruktivnih (pod nekim uvjetima mogu biti prijetnja nacionalnim interesima države, stabilnomu razvitku društva, ostvarivanju prava i sloboda državljana) i konstruktivnih (pojava novih komunikacijskih konteksta ritualne i kultne prakse) slučajeva za razvitak religijske sigurnosti i njezine povijesne geneze u kontekstu osi oblikovanja značenja “sveto — profano”, “zdravlje — bolest”. Pandemija koronavirusa je, kao prvo, potaknula je religijske organizacije da prihvate nove, prilagodljive oblike kultnih praksa. Drugo, promijenila je pristupe socijalnim službama, ulozi svećenika u tom procesu. Treće, postavila je pitanje podjeljivanja sakramenata i održavanja rituala u neobičnim okolnostima. Četvrto, negativno je utjecala na učinkovitost odnosa, kako između religijskih organizacija na međuvjerskoj razini, tako i na razini odnosa s državnim tijelima. Peto, utjecala je na proces modernizacije praksa religijske komunikacije koje neće ugrožavati ljude. Navedene inovacije omogućile su povećavanje funkcionalnih sposobnosti religijske sigurnosti, ali su također potaknule stvaranje fleksibilnoga, prilagodljivoga, otvorenoga modela, koji će uzimati u obzir regulatorna, institucionalna, materijalna, informacijska i mentalna obilježja države.

Miniprint is one of the print size formats in graphic arts that is not yet very popular in Indonesia. Miniprint format prints in small sizes both matrix and paper. Printing in small sizes is fun. Small format requires patience and technical skill in visualizing the artist's ideas and ideas. Considering that miniprints have many features apart from a small format, they can also be carried everywhere and can also be used as an aesthetic element or room decorator and have good selling power, encouraging the author to hold a workshop or training on making miniprints in the Makmoer Art Project Sukoharjo community. The selection of the training venue in the Makmoer Art Project Community is because this community is indeed engaged in the arts and humanity. A community that always provides free workshops to people in need. Community service methods, problem identification, training and mentoring, evaluation. The works produced in this training after completion are then framed in a minimalist way. The miniprints produced are small-sized works of graphic art, using a matrix of plywood. These works are used as aesthetic elements of the house or as room decoration. Works for the aesthetic element of the house are currently popular among the public so that they have a selling value and can be used as an alternative in entrepreneurship.

The context of understanding the humanity and innocence of Jesus gave rise a theological controversy. The reason is, the all-perfect God who became human in Jesus Christ is difficult to maintain because He is a limited figure and is considered to have made mistakes. For example Jesus' ignorance regarding the person who touched His robe (Mark 5:30-32 and Luke 8 :45), Jesus' ignorance of what will happen in the last days (Mark 13:27-32), Jesus' mistake in calling Zechariah son of Berechiah (Matthew 23:35; 2 Chronicles 24:20) and the wrong behavior of Jesus who was angry in the Temple (Matthew 21:12-16; Luke 19:45-46; John 2:15-16). The purpose of this study is to provide a biblical description in an apologetic frame as a form of a refutation of these assumptions. This study uses a qualitative method with an apologetic approach. An understanding of the person of Jesus needs to be seen comprehensively with the context that binds it. The assumptions about Jesus' guilt and ignorance are not substantially based on a comprehensive and credible interpretation.

Es trágico ver a la otra especie (animales) sucumbir ante el dolor de un accidente intencional provocado por los animales (humanos), sabiendo que la indiferencia de esta última variedad, no es más que puro rencor y egoísmo hacia sí mismo y hacia las otras especies. El propósito es reflexionar la inhumanidad que se presenta en los poseedores de la mayor racionalidad sin sentido y carente de hermandad hacia la especie que mejor sabe demostrar el amor y la fidelidad a pesar de no recibir lo mismo. Esa especie resguardó el planeta durante millones de años porque su corazón no contiene maldad, excepto de supervivencia. Sin embargo, llegó el hombre y lo cambió por otro lleno de oscuridad; hoy, si la otra especie muere, no importa, ya que, la prioridad es el legado infernal al que se denomina: humanos. De manera que, los pocos intentos de reformular el mundo, será un desafío para los pocos que mantienen su humanidad como principio de vida.

Summary Microbial technology is exceptional among human activities and endeavours in its range of applications that benefit humanity, even exceeding those of chemistry. What is more, microbial technologists are among the most creative scientists, and the scope of the field continuously expands as new ideas and applications emerge. Notwithstanding this diversity of applications, given the dire predictions for the fate of the surface biosphere as a result of current trajectories of global warming, the future of microbial biotechnology research must have a single purpose, namely to help secure the future of life on Earth. Everything else will, by comparison, be irrelevant. Crucially, microbes themselves play pivotal roles in climate (Cavicchioli et al., Nature Revs Microbiol 17: 569–586, 2019). To enable realization of their full potential in humanity’s effort to survive, development of new and transformative global warming‐relevant technologies must become the lynchpin of microbial biotechnology research and development. As a consequence, microbial biotechnologists must consider constraining their usual degree of freedom, and re‐orienting their focus towards planetary‐biosphere exigences. And they must actively seek alliances and synergies with others to get the job done as fast as humanly possible; they need to enthusiastically embrace and join the global effort, subordinating where necessary individual aspirations to the common good (the amazing speed with which new COVID‐19 diagnostics and vaccines were developed and implemented demonstrates what is possible given creativity, singleness of purpose and funding). In terms of priorities, some will be obvious, others less so, with some only becoming revealed after dedicated effort yields new insights/opens new vistas. We therefore refrain from developing a priority list here. Rather, we consider what is likely to happen to the Earth’s biosphere if we (and the rest of humanity) fail to rescue it. We do so with the aim of galvanizing the formulation and implementation of strategic and financial science policy decisions that will maximally stimulate the development of relevant new microbial technologies, and maximally exploit available technologies, to repair existing environmental damage and mitigate against future deterioration., Clearly, to avoid, or at least delay, a scenario like that depicted above, humanity must immediately institute radical changes that drastically reduce greenhouse gas emissions and other planet‐destroying activities, and single‐mindedly seek to develop and exploit new technologies to repair existing damage. Moreover, we must enter into more cooperative relationships with microbes and other life‐forms and, with them, devise new and transformative technologies to solve or mitigate current and future global, regional and local environmental problems. This will necessitate changes in mindsets (e.g. see Timmis and Ramos, Microb Biotechnol 14: 769–797, 2021). The next 15 years of microbial biotechnology must largely be devoted to the discovery and development of new microbial technologies that contribute significantly towards sustainability. Hopefully, during this time, humankind, with microbial assistance, will reorient its developmental trajectory to one that is consistent with the survival of Earth’s surface biosphere.

For decades, researchers have examined people’s beliefs across countries and over time using national samples of citizens. Yet, in an era when economies, societies, and policymaking have become increasingly interconnected, nation-states may no longer be the only or most relevant units of analysis for studying public opinion. To examine what people think about politics on a global scale, we develop tools for measuring public opinion that allow us to transcend national and regional boundaries. Starting with the world as the unit of analysis and humans as the relevant population, we measure and then explore patterns and trends in human preferences for democratic government and political leaders with the help of surveys collected around the world since 1994.

In this paper, we develop a neo-Humean response to the problem of moral inclusion by bringing Humean moral philosophy into deep and serious dialogue with Latin American philosophy. Our argument for achieving this two-fold aim unfolds as follows. In section one, we elucidate Mia Sosa-Provencio’s conception of a mestiza ethics of care. We begin by highlighting its fundamental elements, especially its concern with what we refer to as the cultural embeddedness both of moral agents and of moral patients. We then explain how this aspect of the mestiza ethic poses a distinctive challenge for Humean moral philosophy. In section two, we develop a neo-Humean response to this challenge. We begin by highlighting the strengths and limits of trying to develop a response by appealing to Hume’s conceptions of sympathy and humanity. We then present what we take to be the most plausible way for a neo-Humean conception of moral philosophy to offer a satisfactory reply to the challenge posed by the mestiza ethics of care, by appealing to two key concepts from outside the system of Hume’s moral philosophy: namely, sympathetic understanding and relational humility.

El presente documento emerge como un intento de pregunta general frente a la coyuntura política contemporánea. Se propone pensar nuestro devenir histórico como un periodo de la historia de la humanidad inminentemente politizado. Sin embargo, con la llegada y uso con frecuencia creciente del concepto despolitización los matices actuales se vuelven confusos. El objetivo de este trabajo, fue pensar en los conceptos sobre los cuales giran los debates actuales. A partir de ese lugar, se generan aproximaciones a conceptos tales como política, político, izquierda, derecha y despolitización para finalmente ser enlazados superficialmente al escenario del Estado de Chile.

This study describes Islamic law and its scope. This research uses a qualitative approach with descriptive research type. Data analysis using descriptive analysis. The process is carried out since the data, so that when in the field, researchers have started the data analysis process until the end of the research. This research concludes that etymologically Islamic law is all kinds of provisions or provisions regarding something in which the provisions have been regulated and stipulated by Islam. The scope of Islamic law is divided into two, namely 1) law relating to matters of worship, and 2) law relating to social matters. In addition, there is a study of the principles of Islamic law. The value of the divine value is implemented into a number of basic principles or as a more concrete one in a number of fields of Islamic law. As well as the objectives of Islamic law are not limited in terms of material alone, but far in the future pay attention to all aspects, material, immaterial, individuals, society, and humanity in general. The last one regarding the sources of Islamic law. The sources of Islamic law are Al-Qur'an, Al-haditht, and Ar-ra'yu (reasoning).

Bride Trafficking is a long-standing evil in society that can be classified as a crime against humanity because it violates the rights, dignity and the liberty of the victims involved. Bride Trafficking is so deep rooted in society that providing accurate figures is extremely difficult since it is often impossible to track down and trace individual incidents of Bride Trafficking. According to the author, who has conducted a case study with fifty women from the State of Haryana, inter-country trafficking for the purpose of marriage is widespread in India. Trafficked women are subjected to a slew of atrocities, including being raped in transit and then raped by their husbands and other male family members. Apart from that, they face domestic violence, are treated worse than slaves and are frequently trafficked multiple times. Poverty, female foeticide, female infanticide, illiteracy, dowry and other factors can all contribute to trafficking. In this paper, the author will discuss Bride Trafficking in general, the reasons for it, the human rights violations that these trafficked brides face and the potential solutions to this illicit trade.

The biblical scholar Richard Bauckham’s 2010 book Bible and Ecology provides a useful jumping-off point for his conversation with liturgist and writer Pat Bennett on humanity’s relationship to the rest of creation in the context of the current ecological crisis. Their discussion reflects on Bauckham’s view that a correct biblical understanding of this relationship requires us to read beyond Genesis 1:26–28’s mandate of human dominion over other living creatures. They explore how, rather than a relationship of dominance (which has been used by some to justify exploitation of the earth’s resources), the full picture the Bible presents is one where humans are part of a community of creation alongside other creatures.

This text seeks to present the concept of fascism and its psychological structure according to the French author Georges Bataille. From the text entitled The Psychological Structure of Fascism, we intend to demonstrate, first, the psychological structure of society, from the concepts of homogeneous and heterogeneous. The homogeneous is everything that is considered useful and founded by production, while the heterogeneous is that which is marginalized either because it is considered garbage or because it is considered transcendental. We found that there are two types of heterogeneity: one inferior and the other superior, with fascism being an example of the latter. We will analyze how fascism is the joining of two powers: the military and the religious. Its internal organization is like an army, and its leader has a divine aura. Fascism is an idiosyncratic heterogeneous movement as it represents the marriage of sovereign heterogeneous forces with the homogeneous liberal state. Having done this, we present a third concept of heterogeneity: subversive heterogeneity, which Bataille associates with anti-fascist movements and which seek to bring what is considered garbage to the top, demonstrating that, thus, the political struggle would no longer be waged between fascism and communism, and yes between heterogeneous forces that seek to enslave humanity against forces that seek human emancipation.

Throughout the History of humanity, the societies have become accustomed to guarding, limiting, educating, protecting, and punishing the woman's body as if the female human being was incapable of managing her individuality and autonomy. The education of subjectivities is usually connected with the political regime of the States, however, in relation to the feminine gender, besides the State itself, the society of which it is a part personifies the inquisitor of the way of being of the woman socially. This social dynamic ends up losing intensity in democratic countries, because these are territories that allow the construction and debate of fundamental rights, which include sensitive themes of social skin. The present article analyzed the social mobility of women from the middle of the twentieth century, the phenomenon of trafficking in women and the migrations that can lead to this type of trafficking. To do so, the study was based on a bibliographical review in the field of human, social and legal sciences.

According to Catholic theology, God offers a gift of love, known as divine grace, to all of humanity. This gift of divine grace is the gift of redemption and forgiveness of sins from God that is offered to everyone who decides to acknowledge and accept it. Grace is central to the lived experience of many Christians. This qualitative study examined how Catholics perceive and experience divine grace using interviews that assessed perceptions of divine grace in 29 practicing adult Catholics. A grounded theory analysis resulted in themes indicating that these Catholics view God’s divine grace as a tangible gift that is undeserved though continuously offered. The participants’ experience of God’s grace is not just an abstract theological concept but an embodied aspect of religious life with which believers can interact in many powerful ways. Three characteristics of God’s divine grace (i.e., salvific grace, cooperation through free will, primacy of conscience and the afterlife) and three mechanisms to experiencing God’s grace (i.e., sacraments, prayer and meditation, saints) are presented.

The greatest mandate which God entrusted to human beings since creation is keeping and sustaining the creation. Human beings are responsible towards making the creation glorify God the creator. Another important task is to bring forth other human beings—children—who will also become responsible towards creation in their adulthood. It means that the responsibility of humanity towards creation is continuous. Children are gifts from God through marriages and have to be reared to adulthood in order for them to become fully responsible to God’s creation. This article examined the perceptions of church leaders and normal Christians towards child-rearing in both African traditional and Christian settings. Being guided by Ainsworth and Bowlby’s Attachment Theory, the article addressed the following questions: How is child-rearing understood and practiced in the research area? Is there any laziness in the rearing of children that hinders their proper development to adulthood? In response to these questions, a qualitative study was conducted at Isongole Ward, Ileje District, Songwe region in Tanzania. Interviews were conducted to eight research participants selected purposefully after their informed consent. Data were analyzed qualitatively to obtain themes which were the basis for the presentation and interpretation of findings. Results indicated that laziness to rear children properly was one of the major hindrances for children to realize their adulthood potentials in the future. The article suggests that to have an ethical church and ethical society, child-rearing basing on proper Christian foundation is of paramount importance.

Nations are spending millions of amounts in amassing arms and nuclear weapons on Earth and even in Space. Such a situation is bound to lead humanity to the brink of a catastrophic war on Earth and even in Space. In this context, sensible human beings should oppose all war-mongering activities that could ultimately invite the very extinction of humanity. This paper tries to emphasize the consequences of the misuse of arms and ammunition on Earth and in Space. This paper focuses on spreading the need for co-existence of people worldwide and eschews the thoughts of waging a war that may wipe out the humanity’s face from the Earth.

Em 1966, Florença foi invadida por 80 a 250 milhões de metros cúbicos de água, que arrastaram 30 mil carros e arrasaram casas, lojas, monumentos, chegando em alguns locais a sete metros de altura. A catástrofe destruiu mais de 1.500 obras de arte e um milhão de manuscritos preciosos e livros raros. O cineasta florentino Franco Zeffirelli, que trabalhava na TV RAI, conseguiu chegar à cidade ilhada e ali rodou o impressionante documentário Per Firenze (1966), que, graças ao senador americano Edward Kennedy, rodou o mundo, mobilizando a juventude de vários países a acorrer para Florença para salvar o patrimônio da humanidade. Os assim chamados “Anjos da Lama” anteciparam os jovens que, dois anos depois, se rebelariam em todo o mundo.

Islam and the Relation of Religions in the Perspective of Hadith and Its Implementation in Educational Institutions As a pluralistic country consisting of various diverse backgrounds, Indonesia can potentially lead to horizontal conflicts if not managed properly. This article discusses the relationship between Islam and religions, which has become an issue throughout humanity's history. Descriptive research uses the takhrij hadith method and traces information sourced from books and journals that find the topics studied. In editorial terms, some traditions show an accommodative relationship between Islam and other religions, but some seem discriminatory. Thus, there are fluctuations and dynamics of relations between Islam and other religions, with nuances of harmony and disharmony. Therefore, there needs to be a reading of the hadiths constructively implemented in education as a conducive place for teaching Islam multicultural values

Mexican philosopher Fernando Buen Abad Dominguez is professor and director of the Institute of Culture and Communication of the National University of Lanus (Buenos Aires, Argentina). In this interview, carried out in September 2021 by electronic mail, Buen Abad Dominguez analyzes his theory of critical semiotics, forged in the epistemological and ideological battle against the symbolic domination within and outside the framework of the academy. Member of several international associations, such as the Network of Independent Artists and Intelectuals in Defense of Humanity, founded by Fidel Castro, Buen Abad Dominguez understands that the problem of disinformation is related to the perpetuation of class domination, whose confrontation requires na effective democratization of communications. We kept Buen Abad Dominguez's responses in their original language to preserve the strength and power of his verve.

Al-Farabi devoted a significant part of his work to the development of social and ethical issues. The article attempts to reveal the content of the concept of “ignorance” in the heritage of al-Farabi. The need to raise this question is due to the fact that Farabi’s philosophy is permeated with the understanding of the collisions of knowledge and ignorance, right and wrong in the attitude of people to each other and to the world around them. It can be argued without exaggeration that the concept of ignorance, in its various aspects, occupies a central place in the work of the Arab thinker and sets the scale and specifics of his social project. Ignorance in the interpretation of al-Farabi is primarily the opposite of virtue, that is not only knowledge, education, but also a wrong view of life, of its values and goals. This wrong view gives rise to wrong actions, distorted morality, and with it - social relations that do not correspond to the concept of truly human. Key words: al-Farabi, ethics,philosophy, culture, society, humanity, religious motives, ignorance.

Although the COVID-19 pandemic is far from over, there is no doubt that education researchers will analyze the changes in teaching and learning over the years to come. There is no certainty that new waves and variants of COVID-19 will not force humanity to radically change educational technologies in the future. This will bring mankind closer to the predictions of science-fiction authors and futurists, not taken seriously before. In this regard, it is important to scientifically document and analyze various measures for transforming education in the current situation, thus, creating the database for future generations. Analysis reveals that geographically adjacent countries with numerous current or historical interrelations, show the uniqueness of their response to the pandemic because of a number of current economic, social, cultural and geographical factors. Quite promising in this regard are the post-socialist countries of Central and Eastern Europe, which in the second half of the 20th century had almost identical principles for developing national education systems, but changed significantly under the influence of the reforms of the last thirty years. Comparing the cases of five universities from Russia, Germany, Bulgaria, the Czech Republic and the Pridnestrovian Moldavian Republic enable us, not only to identify common problems, but also to describe the most effective measures for the reorganization of higher education during the COVID-19 pandemic, dictated by the need to sustain the quality of teacher training. © 2021, Kazan Federal University. All rights reserved.

In the context of Islam, science is the beginning of human substance in building world civilization. Islamic epistemology has similarities with the term science in Western epistemology. Just as science in Western epistemology is distinguished from knowledge, science in Islamic epistemology is distinguished from opinion (ra'y). Science is not arbitrary knowledge or just opinion, but knowledge that has been tested for truth. The understanding of science is actually not much different from science, only science is limited to physical or sensory fields, science goes beyond it in non-physical fields such as metaphysics. Historical metamorphosis is added to analysis and management knowledge. Muslim philosophers are used as a basic reference as the core paradigm of management based on humanity and human patterns. Keywords: Epistemology, Muslim Philosophers, Islamic Management Orientation