Search

It is not without reason that generations of interpreters have often characterized Jonah in a negative light. This paper argues that the rhetorical workings of Jon. 4:1–11 can be seen as a gaslighting strategy, as the text guides its readers to delegitimize and pathologize the resistant voice of Jonah to elevate YHWH's universalistic and impartial mercy. Drawing upon research literature in gaslighting studies and discussing how gaslighting can be a helpful lens for analyzing ancient texts, I explore how the text utilizes the voice of YHWH to subject Jonah to a "crazy-making" process by sidestepping the issue, attributing flaws to Jonah's logic and emotions, and finally silencing the prophet with the deliberate ending in the coda. [ABSTRACT FROM AUTHOR]

This article offers an analysis of Isaiah 51.1–3, 4–6, 7–8. These units contain multiple similarities that emphasize the fundamental tension between the units, primarily regarding the nature of divine tidings and the identity of their beneficiaries. The first part of the article demonstrates the unique content and design of each unit through a literary analysis; however, since the reading process constantly reveals new content, the underlying tension is further intensified in the second part of the article, which leads to the conclusion that the units are deliberately ambiguous and multivalent. The multifaceted content facilitates an understanding of the units, and Deutero-Isaiah as a whole. The article demonstrates that the dynamic literary-rhetorical design and its interpretive consequences reflect the existence of various groups (which serve as the 'rhetorical situation' of these units), the prospective connections between these groups, and their potential for social, geographical, and ethnic mobility. [ABSTRACT FROM AUTHOR]

Amidst the positively enormous body of literature on processes of the development of Hinduism in Southeast Asia, considerably fewer studies attempt to address the topic of Hindu particularism in the region. Many studies gravitate toward Balinese Agama Hindu Dharma, with perhaps mentions of Batak, Dayak, and others. Ultimately, there is so much evidence in favor of the idea of local religious communities that are simply "Dayak Religion" or "Batak Religion," the question then arises: Why do these communities get called "Hindu" at all? In this article, based upon a collection of fieldwork in the region and historical analysis, the potential value of the discourse of Hindu particularism through the cases of the Batak, Dayak, and Balinese is examined. In each of these three cases, those scholars of Hinduism will find elements familiar. However, if they are keen observers, scholars of Hinduism will also indeed find elements that are specific to each Southeast Asian context, influenced by a confluence of Dutch colonialism, Japanese imperialism, and the modern Indonesian state. Thus, the article argues what is at stake for these communities that might not otherwise be considered "Hindu" at all is a matter of governmental recognition and, therefore, of livelihood. [ABSTRACT FROM AUTHOR]

The article presents the discussion on philosophical tradition including virtue ethics, particularism, anti-theory, and Wittgensteinian moral philosophy.

Sociologists have long been interested in the theoretical possibility of a universal ritual. Despite a growing number of indicators of world society and globalization, there have not been attempts to observe and analyze the international reach of particular rituals. We propose an extension of the "interaction ritual chain" by theorizing how an interaction ritual might be created and diffused internationally. We look at the case of the COVID-19 pandemic, which created shared conditions of social distancing and emotional distress. We analyze a discontinuous chain of urban and national interaction rituals that focused attention on the efforts of healthcare workers fighting the virus. We count clapping and noise-making in 101 countries and 26 global cities. While we find similar ritual forms and international symbols of solidarity, there was also substantial evidence of conflict and particularism. [ABSTRACT FROM AUTHOR]

The existence of indigenous religions in Indonesia has always been overshadowed by a history of discrimination from state‐recognized religions. One of the main causes is the government's use of categorization that is influenced by the world religions paradigm. As a result, the government does not recognize indigenous religion as a religion and promotes a categorization of it that tends to be negative. In the Christian discourse of theology of religions, the models of exclusivism, inclusivism, pluralism, and even particularism are trapped in a similar religious categorization. On the one hand, the models of theology of religions are open to dialogue with world religions. On the other hand, indigenous religion is not considered a dialogue partner. This article argues that linguistic hospitality can be an inspiration for interreligious dialogue, allowing Christianity to become more open to indigenous religions. Emphasizing a hermeneutic of openness allows indigenous religions to show their otherness without being limited by assumptions of Christian theology. [ABSTRACT FROM AUTHOR]

On 23 August 1950, Israel's Prime Minister David Ben-Gurion and Jacob Blaustein, President of the American Jewish Committee, expressed their mutual understanding about the relationship of Israel to Jews in the United States and other free countries. Ben-Gurion's declaration in the exchange that Jews of the United States owe no political allegiance to Israel was naturally seen as a compromise made for pragmatic reasons by the Prime Minister, known for his belief in aliyah, the ascent of world Jewry to Israel. Observing the exchange from a seventy-year perspective, however, I suggest that Ben-Gurion's statements were rather consistent with a unique conceptual framework he used as a means for the sovereign state of Israel to gain the support of Jews living in other sovereign states, while reducing the danger that they be accused of dual loyalty. I describe that conceptual framework, which stresses the universal messianic mission of the Jewish state, and raise some thoughts on the implications of its abandonment in Israel in later years. [ABSTRACT FROM AUTHOR]

The article focuses on Pandemics, Power, and Conspiracy Theories around the world. Topics include examines that Joseph Uscinski observed to emphasise the crucial role the Internet plays in circulating a deluge of information and conjectures including fake news– around the world; and evaluating the risks of a priori dismissal or denialism, choosing between a generalist and a particularist approach, and dealing with the question of ‘secrecy'.

The article focuses on religious ethics of philosopher Paul Ricoeur and hermeneutics of moral philosophy. It mentions normative status of rights or, for that matter, human dignity and also the moral standing of nonhuman life and appeals to a Rawlsian theory of justice, communication ethics, so-called capabilities theory. It also mentions hermeneutics of morals allows us a more robust sense of normativity than found in forms of moral particularism.

The American experiment has not ended. A nation born in revolution will forever struggle against chaos. A nation founded on universal rights will wrestle against the forces of particularism. A nation that toppled a hierarchy of birth only to erect a hierarchy of wealth will never know tranquility. A nation of immigrants cannot close its borders. And a nation born in contradiction, liberty in a land of slavery, sovereignty in a land of conquest, will fight, forever, over the meaning of its history. [ABSTRACT FROM AUTHOR]

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a 'hermeneutical-communicative' (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and 'areligiosity'. In this way, the HCM approach proposes an identity for RE that lies at the intersection of 'hermeneutical' and 'dialogical'. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious 'literacy', philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to 'big questions' in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people. [ABSTRACT FROM AUTHOR]

The author responds to the article "Public Theology and Public Missiology" by Robert S. Heaney that was published within the issue. Topics discussed include theology of public life that upholds a particularist point of view, interfaith dialogue, and the locus, plurality, and modus operandi of a missiological approach to public witness.

This paper examines how the citizens of Elbing defined the political position of their city in the Polish-Lithuanian unitary state at the turn of the eighteenth century. In the course of the Great Northern War, they saw their own city, like Danzig and Thorn, threatened by Swedish troops. The Brandenburg elector Friedrich III also occupied the trading city in 1698 as a pledge, because a payment owed by the Polish-Lithuanian Commonwealth which had been stipulated in the treaties of Wehlau and Bromberg (1657), had not been made. As the poorest of the three large cities, Elbing had the fewest resources and was thus in the weakest position to defend itself. In order to comprehend how the people of Elbing positioned their city within the Polish-Lithuanian Commonwealth statements made by the citizens concerning external political actors-the Polish state and its dignitaries on the one hand, and the Brandenburg elector on the other-are examined. These include reports about Brandenburg's occupation of Elbing, books detailing the negotiations of the council and the citizens, as well as letters addressed to the states of Poland-Lithuania, the Kingdom of Prussia and the Elector of Brandenburg. It is not surprising that the citizens of Elbing continued to see their city's membership to the Polish-Lithuanian Commonwealth as the basis of their political existence. The emphasis of this connection changed, however, when the people of Elbing saw themselves as threatened by the Brandenburg und Swedish troops. While, in the centuries before this, the three major Prussian cities of Danzig, Thorn and Elbing had stressed that they belonged to the king rather than to the Polish-Lithuanian Commonwealth, now, in view of the threats, the council and citizens of Elbing began to emphasize that they belonged to the Commonwealth. This indicates that the Prussian states in the eighteenth century were not characterized exclusively by particularism. Rather, at the beginning of the eighteenth century, the citizens of Elbing moved closer to the Polish-Lithuanian Commonwealth. [ABSTRACT FROM AUTHOR]

Practitioners find little value in academic research. Some see it as a knowledge flow problem; others see practitioner and academic knowledge as unrelated. Van de Venand Johnson propose a pluralistic collective of researchers and practitioners using "engaged scholarship" and intellectual arbitrage to create practitioner-meaningful research. It's a nice dream, but not a solution; bias, disciplines, and particularism remain. Neither discipline-centric nor practitioner-driven research offers a solution. Earthquake science offers a better model for business school research. [ABSTRACT FROM AUTHOR]

Contrary to the image of great thinkers working in splendid isolation, two of the giants of twentieth century religious thought had a sustained and deep fr iendship. Martin Buber and Paul Tillich met in Germany in religious socialist circles in the early twentieth century. Over the ensuing decades they wrestled with the same profound theological questions, and the influence they had on each other may well be recognized in each man's oeuvre. They entered a deep religious conversation that transcended the ideological particularism of each man's own tradition, and left us an example of the profoundest kind of dialogue. [ABSTRACT FROM AUTHOR]

I believe most acts of human procreation are immoral, and I believe this despite also believing in the truth of moral particularism. In this paper I explain why. I argue that procreative acts possess numerous features that, in other contexts, seem typically to operate with negative moral valences. Other things being equal this gives us reason to believe they will operate negatively in the context of procreative acts as well. However, most people's intuitions represent procreative acts to be morally permissible in most circumstances. Given moral particularism, this would normally be good evidence that procreative acts are indeed morally permissible and that the features that operate negatively elsewhere, simply do not do so in the context of procreative acts in particular. But I argue that we have no good reason to think our intuitions about the ethics of human procreation are accurate. Our most reliable source of insight into the ethics human procreative acts are not our intuitions those acts themselves, but our intuitions about the typical moral valences of the features such acts possess. If that is correct, then acts of human procreation are most likely wrong. [ABSTRACT FROM AUTHOR]

The article focuses on concept of moral particularism, which is the view that the moral status of an action is not in any way determined by moral principles. It discusses Jonathan Dancy's views on proponent in ethics of moral particularism, the idea that all moral reasons are particular and context-sensitive, rather than general. The article talks about the concepts of holism and universalizability by the German philosopher Immanuel Kant as part of work Groundwork of the Metaphysic of Morals.

The article presents a front cover of the journal "The Philosophical Forum," and table of content including "Universalizability and the Metaphysics of Moral Particularism, Specified", "Reliabilism, Lotteries, and Safaris", and "Relativism and the Conversation of the World."

despite the vast scientific production on the subject, the notion of fundamental rights is still controversial and problematic. the a. reviews some of the main positions of the current italian legal-philosophical debate on fundamental rights. in the first part, two very different universalistic positions are examined: the formal theory of law of luigi ferrajoli, of which the author shows the contradictions with respect to the premises of a value-free approach; and the «substantive» theory of law of francesco viola, who, claiming the double nature of fundamental rights -- as legal rights and as moral rights -- presupposes that rights are positivized and therefore concretized in the processes of interpretation and application of law. in the second part, the a. analyses critically two different particularistic approaches to rights: luca Baccelli, recognizing the historical and cultural connotation of rights, finds their genesis in particular historical circumstances; while Gianluigi Palombella binds fundamental rights to their contingent institutional function. in the conclusion, the a. supports the thesis of the universality of rights as an encounter between universal and particular, developed through a multicultural dialogue that enhances differences in a broader logic. [ABSTRACT FROM AUTHOR]

This paper explores a particularist element in the theory of method of Imre Lakatos, who appealed to the value-judgements of élite scientists in the appraisal of competing theories of method. The role played by such value-judgements is strongly reminiscent of the epistemological particularism of Roderick Chisholm. Despite the existence of a clear parallel between the particularist approaches of both authors, it is argued that Lakatos's approach is subject to a weakness that does not affect the approach of Chisholm. [ABSTRACT FROM AUTHOR]

This article analyzes the thesis of ethical relativism, as defended by Alchourrón and Bulygin (1983). These authors offer, on the one hand, a suggestive conception according to which the question "what are our obligations?" is equivalent to thinking about what is to be done; on the other hand, they defend a relativist conception of ethics. They present three objections to constructivist accounts of ethics that are not relativist: a) the argument of the burden of the proof; b) a version of the dilemma of Euthyphro, and c) the argument of particularism. This article presents counterarguments to these objections in the attempt to show that they are not conclusive and that a space therefore remains for objectivity in the normative sphere. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses various reports within the issue on topics including the limits of the Israeli form of liberalism, social particularism, and origins of the chasm between Mizrahi Jewish communitarianism and Ashkenazi universalistic liberalism.

This paper describes assignments that have been implemented in a General Chemistry I course to promote science literacy. This course was chosen in particular because it reaches a broad audience, which includes nonscience majors. The assignment series begins with several discussions and tasks to develop information literacy, in which students find and critique sources of information and evaluate a journal article. It then culminates in an assignment that asks students to critically review a variety of information on a current issue and compose a written supported argument. This set of assignments gives our course a broader, liberal arts context, and according to student feedback, it has been successful in fostering science literacy. Adaptation for use in upper-level courses is also discussed. [ABSTRACT FROM AUTHOR]

Urban studies today is marked by many active debates. In an earlier paper, we addressed some of these debates by proposing a foundational concept of urbanisation and urban form as a way of identifying a common language for urban research. In the present paper we provide a brief recapitulation of that framework. We then use this preliminary material as background to a critique of three currently influential versions of urban analysis, namely, postcolonial urban theory, assemblage theoretic approaches and planetary urbanism. We evaluate each of these versions in turn and find them seriously wanting as statements about urban realities. We criticise (a) postcolonial urban theory for its particularism and its insistence on the provincialisation of knowledge, (b) assemblage theoretic approaches for their indeterminacy and eclecticism and (c) planetary urbanism for its radical devaluation of the forces of agglomeration and nodality in urban-economic geography. [ABSTRACT FROM AUTHOR]

Studies in linguistic typology have challenged the idea that languages can be analyzed in terms of a set of preestablished universal categories. Each language should instead be described “in its own terms,” a view consistent with the ‘old’ structuralist paradigm in linguistics. The renewed orientation toward differences between languages raises two questions: (i) How do we identify the meanings which are assumed to be crosslinguistically comparable? (ii) What is the relationship between language-particular categories and comparative concepts commonly used in linguistic typology? To answer these questions, this article focuses on a number of distinctions advocated by Eugenio Coseriu (1921-2002). Coseriu distinguishes three levels of meaning (designation, “signifiés,” and sense) and three types of universals (essential, empirical, and possible universals). Their relevance for linguistic typology is discussed with regard to the expression of possession and a particular diathesis in Japanese, viz. ukemi or “indirect passive.” As well as relating language-particular categories and comparative concepts, Coseriu’s approach offers a promising avenue to account for the ways language-specific meanings interact with extralinguistic knowledge and contents of discourse and texts, which are the object of translation. [ABSTRACT FROM AUTHOR]

In this paper, I attempt to discuss the role played by the figure of Apostel Paul inside several texts of four authors: Heidegger, Badiou, Agamben and Žižek. My hypothesis is that Heidegger and the contemporary philosophers do not turn to Apostle Paul guided primarily or exclusively by theological interest or perspectives, yet they pose a great challenge to the religious thought. Heidegger's return to Saint Paul has a philosophical-phenomenological aim: highlighting the carrying structures of the temporality of factic life. Badiou, Agamben and Žižek are interested in Paul as a political personality, a poet-thinker of an Event, who has to enforce a universal singularity both against the current legal abstractions and against communitarian and particularistic claims. They rely on Paul when confronting the postmodernism and when examining what constitutes the political. Against the postmodern doxa (that we live in an age deprived of metaphysical certainties, in an era of contingency and conjectures, in a „risk society“, in which politics is a matter of strategic judgements and not a matter of references to fundamental cognitive insights), Badiou, Agamben and Žižek aim at the revitalization of the politics of universal truth. [ABSTRACT FROM AUTHOR]

Copyright of Scientific Papers of Silesian University of Technology. Organization & Management / Zeszyty Naukowe Politechniki Slaskiej. Seria Organizacji i Zarzadzanie is the property of Silesian Technical University, Organisation & Management Faculty 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.)

Roderick Chisholm argues that in giving an account of knowledge, we must either begin with an account of what knowledge is, and proceed on that basis to identify the particular things that we know, or else start with instances of knowledge, and proceed on that basis to formulate a definition of knowledge. Either approach begs the question against the other. This is the epistemic wheel. This article responds to Chisholm's challenge. It begins with cases of knowledge attribution and builds its account from there, identifying those features that we take to be present in the cases where we have attributed knowledge and those features that seem important when we want to withhold an attribution of knowledge. The proposal does not beg the question against either particularists or methodists; it takes the best features of each view, without beginning with either, and thereby removes us from the wheel. [ABSTRACT FROM AUTHOR]

Are the first principles in the philosophy of Thomas Reid derived inductively from particular experience, or are they self-evident? Is Reid an epistemic particularist, or a methodist? Some scholars interpret him as an epistemic particularistic, while others hold that he is a methodist like other philosophers of his time. This debate was central to an exchange between Roderick Chisholm and Keith Lehrer. Taking the general belief in personal identity as an example, this paper aims to show which interpretation is more consistent with Reid's whole philosophical system. Although Reid believes that the general belief is self-evident without reasoning, it is not self-evident in the way that beliefs in particular cases are. Reid's overall philosophical method makes the self-evidence of particular beliefs more basic, the self-evidence of general beliefs being transferred from particular beliefs by means of habit. I conclude that the particularistic interpretation is more consistent with his whole philosophical system than the methodist interpretation. [ABSTRACT FROM AUTHOR]

Are concrete objects in some sense made up of the properties they exemplify? A distinguished tradition holds they are. I begin by defending the distinction: there is a real and not just semantic distinction between asserting and denying that concrete objects have their properties as parts. I then argue in favor of the view that concrete objects are not made up of their parts. First, this view has less ontological baggage than its opponent. Next, the supposed advantages of the alternative view--its superiority in understanding persistence, exemplification, or the possibility of diverse duplicates--dissipate under analysis. [ABSTRACT FROM AUTHOR]

The article discusses the relevance between Blessed John Henry Cardinal Newman's virtue of philosophy and curriculum of Catholic University. Topics include philosophy relation to theology and other disciplines of university, aims and principles of Catholic university, and role of theology in university curriculum. It discusses Catholic institutions' potential of become institutions of research, instruction and character formation.

This article engages the interface of religion and globalization through the concept of 'globalizing modernity'. An introductory section offers an overview of recent treatments of religion and globalization and identifies a number of key themes prevalent in academic discussions. The introduction then gives way to a more detailed treatment of globalizing modernity as constituted by transnational networks and border-transcending flows. The next section treats religion and globalizing modernity by engaging a number of scholars who reject the relevance of purportedly exogenous theories of modernity for understanding the Latin American context. The same section then identifies a growing number of academics who argue that the transnational networks and border-transcending flows of the contemporary globalizing world both necessitate and make possible a kind of 'world' or 'cosmopolitan' social science that transcends the hermeneutical limitations of unqualified claims to regional particularism. The article then concludes by revisiting its key points and outlining their implications for contemporary understandings of religion and globalization. [ABSTRACT FROM AUTHOR]

Sōka Gakkai began to develop in Cuba as a religious organization after the visit of Ikeda Daisaku in 1996. Starting with a small group in the capital city, it received juridical recognition by the State in 2007 and has spread to most of the provinces in the country. Despite its modest growth, the Cuban case provides insights into the ways in which this religion develops in new sociocultural environments and thereby participates in the dynamics of globalization beyond Japanese enclaves. Based on the analysis of data collected in Havana, the article identifies, describes and explains four modes by which Sōka Gakkai negotiates its message and identity in Cuba: the hybridization of Sōka Gakkai themes with the life and thought of National Hero Jose Marti; the universalization of Sōka Gakkai's particularistic Japanese elements to create a new identity connected to the movement's global following; the hybridization of Sōka Gakkai with 'Oriental' spiritualities; and the combination of pluralism, inclusivism and exclusivism as a threefold attitude toward other religions. These modes involve multiple interactions in the global field, through which Sōka Gakkai strives to build a symbolic bridge to local particularism, the 'mystic East,' and the world. [ABSTRACT FROM AUTHOR]

According to Roderick Chisholm, there are three ways of responding to the Problem of the Criterion and they all leave something to be desired. Michael DePaul, Paul Moser, and Earl Conee have each proposed variations of a fourth way of responding to this problem that rely on reflective equilibrium. We argue that these four options for responding to the Problem of the Criterion leave one with a tough choice; accept one of the three that Chisholm describes or DePaul's reflective equilibrium approach and beg the question or accept a reflective equilibrium response of the sort Conee and Moser propose and embrace epistemic circularity. [ABSTRACT FROM AUTHOR]

A reality that cannot be denied that the laws of Indonesia applicable today, especially regarding international trade transactions, are less conducive to the changes. This can be understood because the law that in fact is a legacy of the Dutch colonial government has not been changed at all, but the dynamics of the community continue to run endlessly. Changes in society increasingly run quickly along with the progress achieved in the field of Science and Technology, particularly Information and Communication. Such an objective conditions will in turn lead to new legal issues in the community, namely the absence of law and the emergence of the legal gap between what the law in book with what the law in action. The increasingly complex legal issues in related to be the establishment of an ASEAN Economic Community (AEC) of 2015. The theory used to analyze is the Jeremy Bentham's Legislation Theory and the Theory of Legal Development from Mochtar Kusumaatmadja. While the research method applied is normative legal research methods with the statute, and conceptual approaches. The analysis shows that the convergence paradigm namely universalistic particularism is appropriate used in law reform in Indonesia. In addition, in order to provide a clear direction of Indonesian economic law reform efforts in the context of the establishment of 2015 AEC, it is necessary to establish the Indonesian Economic System in the national legislation. [ABSTRACT FROM AUTHOR]

The article explores the relationship between Judaism and Christianity. Topics covered include the dependence of Jewish communities on the surrounding societies during the Second World War, the effect of the Second Vatican Council on Christian-Jewish relations and the effort of many Christian communities to reform their attitudes towards Jews. Also discussed are the universal dimensions of Jewish education, the teaching of Jewish festivals in Jewish schools and attempts to balance the poles of particularism and universalism.