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Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies 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.)

In her book Social Goodness, Charlotte Witt gives an account of the normativity of social norms, crucially appealing to (and naming) social role normativity. Social role normativity is a distinctive kind of normativity that follows from social roles. For example, teachers ought to teach and students ought to do their homework. According to Witt's artisanal model of social role normativity, we should make sense of social role normativity by reference to artisanal roles, like being a carpenter. Just as carpenters have skills, techniques, and expertise associated with their craft, social roles have skills, techniques, and expertise associated with them. The artisanal model presents the individual craftsperson, taught by a uniquely qualified expert, as the paradigm. Because of this, I argue that the artisanal model struggles to capture the messiness of the actual world, where expertise is distributed, unstable, and contested. To accommodate the real world, we should move away from Witt's individualistic artisanal model. Instead of focusing on individual artisans, our account of social role normativity should focus on communities and institutions that promote artisanal practices. [ABSTRACT FROM AUTHOR]

Intersectionality is the notion that concerns the complexity of the experiences of individuals in virtue of their belonging to multiple socially significant categories. One of its main insights is that the way society is structured around categories such as gender, race, sexuality, class, etc., produces distinctive and specific forms of discrimination and privilege for groups in the intersections. In this paper, we suggest conceiving intersectionality as a general metaphysical framework wherein specific claims to the effect that the experiences of discrimination of Black women, among others, can be fruitfully formulated and examined. The main claim is that intersectional experiences emerge from the conjunction of social categories when social structures make them relevant vis-à-vis discrimination and privilege. We then argue that our view has three main virtues: metaphysical neutrality, explanatory flexibility and methodological openness. Explaining these virtues will allow us to contrast our proposal with alternatives from the recent literature. [ABSTRACT FROM AUTHOR]

This paper examines how the intense focus on immigration in Western societies serves as a distraction from more fundamental institutional failures across various sectors. Through a multi-faceted qualitative approach combining critical discourse analysis, comparative institutional analysis, and philosophical inquiry, we investigate the rhetoric surrounding immigration and its purported impacts. Our findings reveal that immigration discourse often functions as a smokescreen, obscuring systemic issues such as economic stagnation, housing crises, healthcare inefficiencies, and educational shortcomings. By applying theoretical frameworks from thinkers like Girard, Habermas, and Žižek, we demonstrate that the scapegoating of immigrants is a complex societal mechanism allowing for the displacement of anxieties stemming from institutional dysfunction. The research highlights the contrast between stagnation in traditional sectors and the dynamism of the technology industry, underscoring the need for comprehensive institutional reform. We argue for reframing public discourse away from divisive immigration debates and towards addressing root causes of social and economic challenges. This study contributes to a more nuanced understanding of contemporary societal issues and calls for a shift in focus towards meaningful institutional reform to create more efficient, institutions capable of addressing 21st-century challenges. [ABSTRACT FROM AUTHOR]

Social knowledge, which was formed in the Islamic era and is known as practical wisdom in an important part, is a system of knowledge that provides special laws, theories and concepts for social knowledge. Knowing these elements can be the way to understand the language of this knowledge. Among these theories, there are many interpretations of the original under the title of "composition" which has been interpreted with different theories. Composition as a metaphysical principle has the ability to interpret various natural and unnatural components and elements. An example of these composition is formed in the human world under the title of society. In this regard, with an analytical-historical view, we have reread the formation process of various interpretations of the theory of composition regarding social reality, and finally, an innovative point of view in explaining what society is by using the united composition of matter and form in theoretical wisdom and the concrete composition of matter and form in The strategy is presented. As a result, its concrete combination will be an interpretation of the principle of composition, which is responsible for explaining the identity of the society. Finally, the general system that can express the concepts and ideas of social sciences of the Islamic period will be the practical strategy of that period. [ABSTRACT FROM AUTHOR]

Infiltrated consciousness occurs when a subject's sense of self comes to be strongly and negatively shaped by victimizing master narratives. Consider the stay-at-home dad who has internalized a harmful narrative of traditional masculinity and so feels ashamed because he is not the family's bread winner. One way master narratives infiltrate consciousness is through conditioning self-simulation by assigning a hierarchy of values to different social roles. Further, master narratives confine self-simulation by prescribing certain social roles to an individual and prohibiting others. One common suggestion for counteracting infiltrated consciousness is to transform it through membership in new communities with new master narratives. But how does such healing happen? This essay offers a response. Recent psychological research on constructivist theories of memory outlines a naturalistically plausible mechanism for self-simulation. I argue that this mechanism is implicated in transforming infiltrated consciousness. This clarifies features of our psychological architecture that make the alteration of self-concepts possible. [ABSTRACT FROM AUTHOR]

Copyright of Psychotherapie-Wissenschaft is the property of Psychosozial-Verlag GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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

This article argues that social philosophy is key for teachers. It helps them create inclusive classrooms and develop a strong professional identity. By reflecting on social justice and cultural perspectives, teachers can refine their practices and make ethical decisions. This article also explores how social philosophy can prepare future teachers by examining how social factors shape their identity. Finally, it emphasizes the importance of a strong professional identity for teachers and highlights the role of social philosophy in teacher education programs. [ABSTRACT FROM AUTHOR]

Copyright of Revista Guillermo de Ockham is the property of Revista Cientifica Guillermo de Ockham, Universidad de San Buenaventura 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.)

Purpose: The family is one of the foundations of society; its significance for societal redistribution in modern societies, though, remains particularly unclear. A major reason for this is that theoretical approaches to societal redistribution have not adequately included family either in social philosophy or in welfare state theory. As a consequence, also empirical analyses of differences and developments in societal redistribution have not included family or only in as far as family is affected by other redistributive principles. This paper contributes to filling this theoretical gap. Design/methodology/approach: This paper theorises family as a redistributive principle. With reference to the major theoretical concepts of redistribution, it identifies the relevant dimensions of family in societal redistribution and develops a typology of its inclusion in societal redistribution. Findings: Approaches to redistribution are shaped by distinct concepts of equal or unequal exchange, the relevant actors they identify and by different understandings of the economy. These distinctions are central to understanding the position of family in societal redistribution. With reference to the major theoretical concepts of redistribution, this paper identifies the relevant dimensions of family in societal redistribution and develops a typology of its inclusion in societal redistribution. Further investigations might draw on this typology and detect the theoretical foundations of its conceptualisations and its similarities to and deviations from the developed types. Originality/value: This paper provides a theoretical groundwork for theoretical and empirical investigations of societal redistribution and for better comprehending its international variation. It aims to initiate a fundamental rethinking of the usual understanding of societal redistribution that widely ignores family as a redistributive principle of its own. [ABSTRACT FROM AUTHOR]

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

Copyright of Leviathan: Zeitschrift für Sozialwissenschaft (Nomos Verlagsgesellschaft mbH & Co. KG) is the property of Nomos Verlagsgesellschaft mbH & Co. KG 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.)

Fundmental to Collins' theory of "the sociology of mind" worked up in I The Sociology of Philosophies i is an account of networked intellectual activity as a form of ritualized interactions in which "symbols are generated and are felt to be morally and cognitively binding" (Collins [6], 20). Regarding the latter, to be noted is the monumental work by sociologist Randall Collins, I The Sociology of Philosophies i : I A Global Theory of Intellectual Change i (Collins [6]), and other writings by him devoted to explorations of Philosophy (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). A more focused study by Collins is especially pertinent to preparing a way toward a context within which to situate a critical appreciation of Boxill's contributions to explorations of social justice, namely, his (Collins') sociological examination of histories of ethical philosophies (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). Keywords: Blacks and social justice; ethics; political philosophy; social philosophy; sociology of knowledge; sociology of philosophy EN Blacks and social justice ethics political philosophy social philosophy sociology of knowledge sociology of philosophy 333 349 17 09/21/23 20230901 NES 230901 "PHILOSOPHY": FROM IDEAL TO IDEOLOGY It has long been argued by many philosophers that "philosophy" I proper i is constituted only by logical relations among statements in views articulated as arguments, and that the success, or failure, of the arguments is, or should be, determined only by the success, or failure, in abiding by established norms of logical relations in reasoning in forming and articulating arguments, by nothing more. [Extracted from the article]

This paper advances a novel take on Chantal Mouffe's appropriation of the late Wittgenstein, arguing that Wittgenstein's philosophy, at the same time, gives rise to and offers a solution to the relativism problem as it can be found in Mouffe's radical political thought. Unlike other vindications of Wittgenstein-inspired political thought, I also show at which point Wittgenstein's support for such an approach comes to an end. I thus acknowledge that the relativism problem -- at least to some extent -- stems from the ambiguity of Wittgensteinian thought itself. After having outlined these challenges, I suggest turning to alternative approaches from the field of critical social philosophy. In particular, Rahel Jaeggi's Frankfurt School account of forms of life highlights what such a non-relativist but still context-sensitive approach may look like. By virtue of this last step, this paper contributes to recent engagements by Critical Theorists with the late Wittgenstein. [ABSTRACT FROM AUTHOR]

The article claims for social philosophy a public function similar to that claimed in the sociological field by Michael Burawoy. Canetti's concept of metamorphosis is the best candidate to translate the immanent and heretical normativity of social philosophy: once summarized the core features of this concept and its link with social philosophy, I will focus on a particular case of real utopias: namely, the recovered companies by workers. After presenting the main characteristics of the cooperative recovery of companies in crisis or at risk of delocalization, the contribution will resume the different processes of genesis of recovered enterprises and, at the same time, the main indicators that allow us to interpret them as garrisons of labour democratization and, in some cases, as real actors in processes of social metamorphosis. [ABSTRACT FROM AUTHOR]

This article aims to explain how social identity is affected by unlimited access to scientific information and media through the internet in contemporary society. It also highlights the impact of the pandemic and the post-pandemic scenario, which has been worsened by the aggressive stance of the Russian Federation in Ukraine (as of February 24, 2022). These challenges will have a significant and long-lasting effect on society and its social identity. [ABSTRACT FROM AUTHOR]

This article is the third in our series aimed at presenting the main branches of philosophy as axiomatic theories. The research process on social philosophy led us to present our results in two separate parts: the axiomatic system of the general concept of social philosophy and the axiomatic system of the social philosophy of modernity (capitalism, socialism, and their convergence). Each of these two parts comprises its axioms, definitions, theorems, and proofs of theorems. The axiomatic form of building the theory appeared helpful for identifying the main innate social features of modern man. This study suggests also the formula for the optimal organization of modern society. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Political Philosophy / Las Torres de Lucca is the property of Revista Las Torres de Lucca. Facultad de Filosofia, Ciudad Universitaria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sociología del Trabajo is the property of Universidad Complutense de Madrid 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.)

Critical social ontology is any study of social ontology that is done in order to critique ideology or end social injustice. The goal of this paper is to outline what I call the fundamentality approach to critical social ontology. On the fundamentality approach, social ontologists are in the business of distinguishing between appearances and (fundamental) reality. Social reality is often obscured by the acceptance of ideology, where an ideology is a distorted system of beliefs that leads people to promote or accept widespread social injustices. Social reality is also obscured in cases where ordinary thought and language simply is not perspicuous enough to represent the social objects, kinds, and structures that are central to understanding social injustice. In both cases, I argue that the critical social ontologist will benefit from using the tools and concepts of fundamental metaphysics. [ABSTRACT FROM AUTHOR]

This introductory article outlines how this special issue contributes to existing scholarship that calls for a rethinking and re-evaluation of common assumptions about early modern philosophy. One way of challenging existing narratives is by questioning what role systems or systematicity play during this period. Another way of rethinking early modern philosophy is by considering assumptions about the role of philosophy itself and how philosophy can effect change in those who form philosophical beliefs or engage in philosophical argumentation. A further way of advancing early modern scholarship is by examining the tight links between early modern views on metaphysics and epistemology, on the one hand, and moral, social, and political philosophy, on the other hand. Moreover, there are ongoing debates whether and how the traditional distinction between rationalism and empiricism, which has been questioned for several reasons, should be replaced. It has been proposed to replace it with a distinction between experimental and speculative philosophy, but this distinction cannot easily accommodate early modern debates concerning moral, social, and political philosophy. In addition to highlighting several ways how early modern philosophy has and can be rethought, we summarize how the papers in this special issue contribute to these ongoing efforts. [ABSTRACT FROM AUTHOR]

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

The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto -- the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto. [ABSTRACT FROM AUTHOR]

One reality that the world has battled with since ancient times is the reality of oppression and degradation of the human person. Oppression of one person by another or a group of persons by another group is a stack reality of life. People or persons who have been oppressed have often cried out for freedom or liberation from whatever oppresses them. The term "liberation" is a very common term that is heralded here and there. What is the real meaning of the term "liberation" or "human liberation?" It is not possible to examine all the shades of meanings and understanding that this term carries. The objective of this paper is to hermeneutically and analytically decipher and break open the meaning of the concept of human liberation as presented in some of the works of Mahatma Gandhi and Tissa Balaruisya. The paper will equally make a comparative appraisal of their understanding of human liberation in their teachings, advocacy, and practices. The paper finds and concludes that both of them were deeply involved in advocating and working for the liberation of human beings from social, political, economic, and other forms of oppression on earth, while they were open to the full liberation that can only be obtained in the hereafter. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Sociología is the property of Universidad de Chile 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.)

How might one make sense of the intimate but often assumed connection between social inequality and social death? In this paper, I offer an answer. It develops in stages. First, I set out in some detail an account of person prominent in sub-Saharan African thought systems, specifically the version of it found in the writings of Ifeanyi Menkiti. Second, I show how this account entails both that persons are social entities and that consequently they belong in a social ontology. Third, I suggest a perspective on Orlando Patterson's notion of social death and then show how Menkiti's account of persons as psycho-social entities can provide ontological grounding for the phenomenon of social death. Roughly, the overarching claim is that rather than merely disrespect their victims, oppressive forms of social inequality essentially depersonalise them in the sense at issue in Patterson's social death. [ABSTRACT FROM AUTHOR]

This article retraces and discusses the philosophical itinerary of Axel Honneth, from the groundbreaking book Struggle for Recognition up to the recent essays Freedom's Right and The Idea of Socialism. In the first section, I examine Honneth's programmatic concept of social pathology in relation to Ernst Cassirer's idea of the secularisation of theodicy (i. e. the attribution of responsibility for human suffering to society) and to the enlightenment legacy of Jean-Jacques Rousseau. In the second section, after assessing Honneth's position in the tradition of critical theory, I analyse his philosophical views. I identify two different theoretical frameworks in Honneth's work: on the one hand, the theory of the struggle for recognition; on the other hand, the recent theory of social freedom. While the first is grounded in a formal and allegedly universal anthropology, the second draws on the Hegelian doctrine of the ethical life and develops a historicist and internalist model of reconstructive social criticism. Finally, in the third section, I critically address the "divinisation of the social" entailed in Honneth's project of social pathologies' critique, and argue that Honneth's trust in the normative power of intersubjectivity might be excessive. [ABSTRACT FROM AUTHOR]

Nothing reveals the differences between an internal (i.e., inherently pedagogical) reflection on educational processes and an external (i.e., derived from a philosophical, sociological, psychological, theological or other perspective) more clearly than the differing attitudes towards alienation. Looked at from outside a pedagogical context, alienation appears only negative, deserving nothing but contempt and rejection; examined from inside a pedagogical framework, it proves to be a conditio sine qua non, the process through which transformative education is possible. This article juxtaposes both perspectives in order to defend the conviction that within educational reflections, only an inherently pedagogical, i.e., positive, understanding of alienation is persuasive, whereas other approaches by definition either are outside of pedagogical reflections or belong to a kind of metaphysical thinking that nowadays seems rather outdated. This paper forms part of a Special Issue titled 'Beyond Virtue and Vice: Education for a Darker Age', in which the editors invited authors to engage in exercises of 'transvaluation'. Certain apparently settled educational concepts (from agency and fulfilment to alienation and ignorance) can be radically reinterpreted such that virtues can be seen as vices, and vices as virtues. The editors encouraged authors to employ polemics and some occasional exaggeration to revalue the educational values that are too readily accepted within contemporary educational discourses. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UIS is the property of Universidad Industrial de Santander 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.)

Modern socio-philosophical discourse is in a state of humanistic reorientation. Hence, the subject of scientific exploration is the theoretical and methodological substantiation of humanistic principles of the scientific picture of the world. The research aims to develop the constants of humanism, which constitute a humanistically oriented sociocultural space. The result of the work is the illumination of the interaction of fundamental humanistic aspects of responsibility, activity, creativity, and self-organization. Humanism differs significantly from its previous versions in its modern socio-philosophical interpretation. First of all, it deals with the realities of modern human civilization, balancing between dialectical confrontation and synergetic combination. This is how the methodological basis of the humanities-science discourse is formed, which increasingly gravitates toward a philosophical-synergetic manifestation. Philosophy and science of the present interpret the human being not only in the classical natural science or humanities perspective. The dichotomy of transdisciplinarity (which generates diversity) and anthropocentrism (which is grounded in the supremacy of the human being) is relevant today. Humanistic orientation acts as a regulator for the rapid development of scientific and technological progress, in which moral and spiritual values are lost. Thus, the humanistic paradigm forms the methodological guidelines for the social cluster. [ABSTRACT FROM AUTHOR]

The article entails a critical discussion of the book Capitalism, Alienation and Critique by Asger Sørensen. Like Sørensen's book, it stresses the importance of the first generation of critical theory – especially Horkheimer and Adorno – although Sørensen is at the same time critized for neglecting the insights of Horkheimer and Adornos work from the mid-1940s and onwards. In arguing for the actuality of especially the late Horkheimer, the article emphasizes the following topics: (1) The problems of education and 'Bildung', (2) The historical transformation of the critique of Capitalism after the Second World War and (3) The drawbacks of classical humanism when it comes to grasping the current political and ecological crisis. [ABSTRACT FROM AUTHOR]

After a brief outline of the biography of Moses Dobruska (1753–1794), this article wants to emphasize what most scholars, in particular Gershom Scholem, did not want to recognize about this Moravian Jew, coming from a sectarian Sabbatian environment, who later converted to Catholicism. He was not only a brilliant businessman, literate, a poet, and Freemason, but also a social philosopher, and, even more, a forgotten founding father of sociology. His work Philosophie sociale (Paris 1793) is a milestone in the development of a social discipline still in progress, which later took the name sociology. This study highlights the strong influence exerted by Dobruska on subsequent authors. In particular, it shows how Dobruska's concept of 'disorganization' (the breaking of a political, cultural and social order) had a strong influence on the thought of Henry Saint-Simon (1760–1825) and his pupil Auguste Comte (1798–1857). [ABSTRACT FROM AUTHOR]

Translation of "De beteekenis van de wijsbegeerte der wetsidee voor de theorie der menschelijke samenleving" by Herman Dooyeweerd (1937), Philosophia Reformata 2 (2), pp. 99–116. [ABSTRACT FROM AUTHOR]

Chronic pain patients often miss receiving acknowledgement for the multidimensional struggles they face with their specific conditions. People suffering from chronic pain experience a type of invisibility that is also borne by other chronically ill people and their respective medical conditions. However, chronic pain patients face both passive and active exclusion from social participation in activities like family interactions or workplace inclusion. Although such aspects are discussed in the debates lead by the bio-psycho-social model of pain, there seems to be a lack of a distinct interest in assessing more specifically the social aspects regarding chronic pain. As a result, the social aspects have yet to be taken into a more thorough theoretical consideration of chronic pain and to be practically implemented to help affected patients. By addressing chronic pain patients' struggle for recognition, this paper attempts to shed light on some of these social aspects. We base this attempt on a theoretical framework that combines patients' statements with an adaptation of Axel Honneth's social-philosophical work on recognition. Thus, this paper tries to make a suggestion on how the bio-psycho-social model of pain can live up to its name by helping to address more adequately some of the more neglected aspects in chronic pain patients' suffering than has been possible to date. [ABSTRACT FROM AUTHOR]

This paper explains the role of methodological individualism as a methodology for the social sciences by briefly discussing its forerunners in economics and sociology, especially in the works of Carl Menger and Max Weber, followed by some comments on Karl Popper's and other critical rationalists' contributions as well as rational choice theories. Some recent arguments against methodological rationalism are then provided, including counterarguments, mainly based on exemplary work by economists and sociologists. This paper proposes a scheme for analyses using (weak) methodological individualism, in particular, arguing that evolutionary approaches to the explanation of economic and other social phenomena that accord with methodological individualism suggest that it is a successful and progressive methodology for economics and sociology. [ABSTRACT FROM AUTHOR]

Copyright of Praktyka Teoretyczna is the property of University of Wroclaw 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.)

What features of structural injustice distinguish it from mere collections of injustices committed by individuals? I argue that the standard model of moral judgment that centers agents and actions fails to adequately articulate what's gone wrong in cases of structural injustice. It fails because features of the social world that arise only at large scale are normatively salient, but unaccounted for by the standard model. I illustrate these features with historical examples of normatively-different outcomes driven by institutional structure rather, holding fixed characteristics of agents' motivations. I then defend the view from reductionist objections. [ABSTRACT FROM AUTHOR]

Whether seen after a vehement denunciation of one's former values or a subtle change of heart, it is often thought that significant change to one's evaluative character could undermine responsibility for past wrongdoing. In this article, I explore this intuition by analyzing Angela Smith's concept of "responsibility as answerability." I introduce an alteration/replacement distinction to define the limits of answerability over time. These limits are then further qualified by drawing on Delia Graff's work on Sorites type cases to argue that persons are answerable for past wrongdoing if they remain "saliently similar" in some relevant respects [ABSTRACT FROM AUTHOR]

Zrcalo duhovno od početka i svrhe života čovječanskoga (Spiritual mirror of the beginning and end of human life, 1614), Mavro Orbin's translation of the work Specchio spirituale del principio et fine della vita humana by Angelo Elli, a Franciscan of Milan, is the only book that this famous Dubrovnik Benedictine wrote in Croatian. It owed its publication to the efforts of the commissioner and patron Rade Sladojević, translator Mavro Orbin, and editor Bartol Kašić: Orbin signed his dedication to Sladojević on 20 April 1606 during his abbacy at St. Michael Monastery in Pakljena on the island Šipan; on 20 August 1613, almost three years after Orbin's death, Sladojević prompted the Jesuit Kašić to make arrangements for the publishing of Orbin's translation in Rome, whereupon in November that year Kašić wrote a censure and edited the text of Orbin's manuscript for print according to his own instruction for Croatian writing system "Nauk za dobro pisati Slovinski i lasno pročtiti ovo libarce" ("Instruction for the correct writing of Croatian and easy reading of this booklet"); lastly, the Jesuit of Pag appended to the edition his own poem entitled Čtivnikom (To the readers), which thus became his first poem to be printed, bearing the date 25 March 1614. According to the evidence presented here, Orbin based his translation on the edition of Elli's work from 1601, which is essentially augmented and revised in relation to the 1600 edition. Orbin's Zrcalo duhovno features three genre characteristics: 1. a series of dialogues; 2. a collection of quodlibetal questions; 3. an ascetic handbook on "the last things" (de novissimis). Due to the third genre feature Elli and his Croatian translator often refer to the second and fourth book of Sentences by Peter Lombard. To the philosophical layer in Zrcalo duhovno the reader's attention is first drawn by the index of "valuable authors" at the beginning of the edition. Listed here are two philosophers, Aristotle and Seneca, physician Avicenna, along with the leading figures of the high scholastics, all equally prominent as both theologians and philosophers, and a succession of Franciscan commentators of Peter Lombard's Sentences from Alexander of Hales to John Duns Scotus. Yet the presence of philosophical topics may only be fully revealed by a comparative study of Elli's original text and Orbin's translation. The first dialogue, which discusses the questions on the creation of the world, provides basic philosophical insights on God, world and man. This dialogue is also noted for the fact that it dwells on the question: "What is a woman?" without previously discussing the question: "What is a man?" or "What is a human being?", whereby Orbin adopts the tradition of misogyny in Christianity imbued with Aristotelianism. The second dialogue, focused on the original sin of Adam and Eve, exposes four 'definitions' of death: 1. "one nothing;" 2. "privation of life," whereby he evidently leans on one of the three principles of a physical body in Aristotle's Physics: privatio, in Elli's original privatione; 3. "separation of the soul from the body;" 4. "the last of all the terrible things" in Aristotle's sense according to Chapter 6 about bravery in Book 3 of Aristotle's Nicomachean Ethics. The third dialogue centres on the concept of life (vita brevis). The fourth dialogue discusses immortality of the soul, the major thesis of Christian anthropology, as well as pain and fear incorporated in the topic of human mortality. Thus concluded is the discussion on "the first things." Fifth dialogue provides the topography of "the last things" from the perspective of the Venetian cartographer Giuseppe Rosaccio. Dialogues six and seven discuss two gnoseological topics: the use of senses as the feature of human knowledge and comparison between the knowledge "in this world" and the knowledge "beyond" where condemned souls dwell, whereupon Orbin in his translation omits Elli's valuable explanation of human knowledge per mezzo de fantasmi. Dialogue eight proves the corporality of fire, and at the same time aims to justify the difference between the fire in the world and that in hell, based, therefore, on elementary knowledge in natural philosophy about the process of combustion. In addition to the understanding of the suffering in hell, the dialogue also touches upon the desire for non-existence, for which Orbin coins the term 'nebitje' (non-being). Dialogue nine on the relationship between God and man, i.e. about freedom and grace, mercy and justice, also leans on philosophical insights on God and man, whereby Orbin coins the term 'slobodna vlast' (free power) for Elli's libero arbitrio (free will). Discussion on the end of the world in the tenth dialogue relies on Aristotelian natural philosophy, according to which the 'course of heavens' has its natural cause. Dialogue eleven, which discusses the resurrection of the dead, is dominated by the topics in social and natural philosophy beyond time. Augustine vs. Aristotle - a debate that leads to the conclusion in support of the ontic status of the woman in resurrection: the woman will resurrect as woman. The second focus of this dialogue concerns heavenly occurrences at the end of time, viewed from the standpoint of natural philosophy. Dialogues twelve and thirteen deal with two topics with philosophical background: the concept of the divine justice and Aristotle's world picture after the Last Judgement. Dedicated entirely to paradise, dialogue fourteen questions four topics which presuppose philosophical consideration: senses, beatitude, (un)equality and friendship. Dialogue fifteen offers eschatological anthropology constructed on three notions: dowries of the soul, dowries of the body, and deeds of glory, whereby in accordance with the then philosophical anthropology the features of the soul, body and actions for the inhabitants of paradise are introduced, that is, a comprehensive philosophical anthropology of 'the world beyond' is constructed. Orbin's Zrcalo duhovno is therefore marked by a wide range of most diversified philosophical topics, owed largely to its source text - Specchio spirituale by Angelo Elli, but equally so to Orbin's capacity to translate such a work into Croatian. In his attempt to present complex philosophical issues to Croatian readership, the Benedictine of Dubrovnik often simplified Elli's text, omitted sentences or fragments even, and made rare additions to the Italian original. The philosophical value of his translation Orbin clearly depreciated by omitting the 'geometrical' definition of God from Liber XXIV philosophorum, Avicenna's view on heart, Augustine's definition of a woman: "The woman is nature.", Elli's reference to Aristotle's De anima, and Elli's Aristotelian explanation on the knowledge per mezzo de fantasmi. For the purpose of his translation, Orbin insisted on coining Croatian terms for many philosophical and theological notions. He used fundamental metaphysical terms: 'bitje' for essentia and exsistentia (essence and existence), 'nebitje', 'narav', 'stvoren'je' for non-being, nature, and creature, 'stvorom' for actu. While expounding the doctrine of the Triune God, he introduced the synonyms 'sobstvo' and 'kip' for the notion of person. While expounding the creation of the world he used numerous terms from the field of natural philosophy: 'djelo od razlučenja' for opus distinctionis (work of the distinction), 'prva materija' for materia prima (first matter), 'tvrdina' for firmamentum (firmament), 'četiri elementi' (four elements) for Aristotle's elements, 'razčinjen'je' for corruptio (corruption), 'naredba' for ordo (order). While describing man's free will he introduced the term 'slobodna vlast' (free power) for liberum arbitrium. While discussing hermeneutics he employed the term 'zlamenito' in order to describe an allegoric meaning. For Elli's three Italian terms describing the love between Adam and Eve - amore, concupiscenza and amicitia - he came up with three apt terms in Croatian: 'ljubav', 'požuda' and 'prijazan' ('love', 'concupiscence', and 'amiability'). Aristotle's notion philia he translated by using two terms: 'prijateljstvo' ('friendship') and 'prijazan' ('amiability'). Comparative study of Elli's work and Orbin's translation has resulted in another two important findings. With the exception of Aristotle and Thomas Aquinas, among Elli's references thirty-six works and twenty-six authors have been identified, which has been contextualised in the text and documented in the section of bibliography entitled "Elli's (and Orbin's) sources." In addition, the Franciscan of Milan refers to Aristotle's six works: Nicomachean Ethics, De generatione animalium, De anima, De caelo, Politics, and, under Pierozzi's influence, Physics, as well as three works by Thomas Aquinas: Quodlibet tertium, Scriptum super Sententiis Petri Lombardi and Summa theologiae. In order to elucidate the influence of Antonino Pierozzi on Elli and indirectly on Orbin, examined are the sources that Pierozzi used while composing the chapter "De diversis vitiis mulierum" ("On different vices of the women"), notably the definition of a woman in Liber Secundi philosophi and Cicero's Paradoxa. Though a translation, Orbin's Zrcalo duhovno is the first collection of quodlibetal questions printed in Croatian. Further, it is the first ascetic handbook »on the first and last things« in Croatian, because the first edition of Orbin's Zrcalo was printed fourteen years prior to the work Četiri poslidnja človika t. j. od smarti, suda, pakla i kraljestva nebeskoga (Four last things of man i.e. on death, judgement, hell, and kingdom of heaven, 1628) by Franjo Glavinić. Therefore, four editions (1614, 1621, 1628, 1703) printed by Bartolomeo Zanetti, Marco Ginammi and Bartolo Occhi, one Roman and two Venetian printers, have secured two centuries to Orbin's translation and thus helped the more demanding Croatian readership to be introduced to the Christian doctrine on »the first and last things« of man in a very refined form, to become acquainted with the major views of Augustine and Thomas Aquinas, as well as with the centuries-long commentary tradition of the Sentences by Peter Lombard, to encounter 'the pictures of the world' by the late-Renaissance cartographer Giuseppe Rosaccio and Ptolemy's follower Aḥmad al-Farghāni from the ninth century, to propose or choose numerous new Croatian terms in philosophy and theology, to recognise in the interpretations of the Biblical message how Catholic theology coupled with Aristotelianism, particularly with Aristotle's world picture and Aristotle's concept of a woman. By reading Orbin's Zrcalo duhovno, Croatian reader was able to advance methodologically, that is, he could learn: how to pose a question; the necessary content of the answer; correlation between question and subquestion; how to determine one's position when the authorities differ in opinion. For Croatian literature the emergence and the two centuries of the presence of Orbin's Zrcalo duhovno is even of greater importance because this work differs significantly from the rest of the religious literary production aimed mainly for broader Croatian readership with the purpose of acquiring brief Christian teaching. Four editions of Orbin's Zrcalo duhovno from 1614 to 1703 prove that the book furnished with a most sophisticated philosophicaltheological apparatus, structured in 150 questions or dilemmas, has clearly earned a very popular status among Croatian readers in the seventeenth century, notably among those in Dubrovnik. Therefore, Orbin's Zrcalo duhovno belongs to Croatian philosophical heritage from different standpoints: 1. It introduces Croatian readership to the key topics in various philosophical disciplines, mostly in natural and social philosophy, but also in metaphysics, philosophical theology, philosophical anthropology, ethics, and gnoseology; 2. In the Croatian linguistic fabric it reveals a lasting influence of Aristotle's views on the interpretation of the Christian doctrine; 3. It enables early reception of the classical authors of Christian philosophy in Croatian, particularly of Augustine, Thomas Aquinas, Bonaventure, and Richard de Menneville; 4. It mirrors philosophical topics within the development of the Franciscan School from Alexander of Hales to John Duns Scotus, from François de Meyronnes to Pelbartus de Temesvár; 5. It facilitates early reception of the Renaissance theological summa of Antonino Pierozzi in Croatian; 6. It teaches on the method for conducting philosophical dispute; 7. It exemplifies the translator's systematic effort for the development of Croatian philosophical terminology. [ABSTRACT FROM AUTHOR]

This paper investigates the conceptual possibility for, and the institutions relating to a positive right of private property to data. To do so, it distinguishes between structured data, as a designator, and datapoints, which are data embedded in the timeline. The reasoning being explored here is: the agents generating datapoints – he source of the data – have a right to private property to the datapoints they generate. The agents, then, can choose to retain the datapoints or to sell them to data-users, aggregators, etc. Once these data-users render property of data themselves, they can further market it. There are, however, challenges to this view. One is the relative high cost of managing private property to data versus the relative low cost of misappropriating data and datapoints. The other is network effects: more precisely, data created or enriched in networks. [ABSTRACT FROM AUTHOR]

Roberto Frega's Pragmatism and the Wide View of Democracy reformulates the question of democracy posed by our current historic conjuncture using the resources of a variety of pragmatic thinkers. He brings into the contemporary conversation regarding democracy's fortunes both classical and somewhat neglected figures in the pragmatic tradition to deal with questions of power, ontology, and politics. In particular, Frega takes a social philosophical starting point and draws out the consequences of this fundamental shift in approach to questions of democratic and political theory. This turn to social philosophy as a theoretically more sufficient conceptual vocabulary, extended in detail by Frega, raises questions regarding the work that a social ontology does in clarifying the role of economic and political approaches to democracy that are worth further exploration. Likewise, the practical proposals for moving beyond methodological nationalism with respect to forming publics for the sake of problem-solving, while providing a clarifying and fresh starting point, are still too beholden to models of agency and expressions of coordinated action that themselves are the very fruit of those systems which undermine democratic power in the first instance. [ABSTRACT FROM AUTHOR]

The main aim of this paper is to illustrate the distinctive features of the Finnish school of critical theory, focusing especially on its reception of Axel Honneth's theory of recognition and his ideas regarding the concept of social pathology. In this respect, the article will provide a concise description of the philosophical work of some of its members: Onni Hirvonen, Heikki Ikäheimo, Arto Laitinen and Arvi Särkelä. The paper consists of seven parts. First, the paper will sketch a very general account of Honneth's theory of recognition and social life, and, secondly, it will describe the ways the Finnish scholars have reinterpreted Honneth's paradigm of recognition. The third part will discuss two conceptions of social pathology that Honneth has explicitly endorsed in his intellectual career: Christopher Zurn's idea of pathology as a second-order disorder, and the organicist conception of social pathology, which Honneth himself has put forward in his essay The Diseases of Society: Approaching a Nearly Impossible Concept. Part four and five will then look at how the Finnish theoreticians have discussed and criticized these two conceptions of social pathology that are central in Honneth's work. In part six, the paper will briefly introduce some of the more fundamental criticisms that scholars have aimed at Honneth and, more or less directly, at the Finnish scholars. Finally, the article will explain why the new perspectives of Laitinen, Ikäheimo, Hirvonen, and Särkelä are, in any case, consistent with Honneth's philosophical perspective. [ABSTRACT FROM AUTHOR]

The concept of mentality in the context of today's post-pandemic society, its role in the development of historical and socio-postmodern scientific thought are analyzed. Its correlation with other categories has been determined, revealing phenomena that are close in meaning. Revealed the significance of the category of mentality for the study of the development of society. Mentality as a system is a categorical characteristic of a nation, and hence of a society, the core of which is a given nation. The study of mentality allows us to understand the internal relationships in society identify the internal reasons for the development of society and do praxeological research. The analysis of mentality within the framework of social philosophy cannot be limited to a certain time period (era), this category characterizes the nation and society at the present stage, accumulating in itself all the historical influences and changes projected at the present. The article examines the phenomenon of mentality as a system of internal deep-psychological socio-cultural attitudes of the individual. The article considers and substantiates a mental approach to understanding the phenomena of socially individual life. The philosophical and educational aspects of the formation of personality mentality and the main "problematic sides" of modern education through the prism of the mental approach are actualized. [ABSTRACT FROM AUTHOR]

False consciousness requires a general explanation for why, and how, oppressed individuals believe propositions against, as opposed to aligned with, their own well-being in virtue of their oppressed status. This involves four explanatory desiderata: belief acquisition, content prevalence, limitation, and systematicity. A social constructionist approach satisfies these by understanding the concept of false consciousness as regulating social research rather than as determining the exact mechanisms for all instances: the concept attunes us to a complex of mechanisms conducing oppressed individuals to mistake social understandings of themselves as natural self-understandings—the limits lie where these overlap, or are entirely absent. [ABSTRACT FROM AUTHOR]

Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The work focuses on the organized and systematic reflection of the science dealing with social reality and the role and position of Christians within, which has been defined as Catholic social science. It also deals with its benefit and relation to social work. The used methods are: analysis ofprofessional and scientific texts, comparison, text exploration, literal quotations, links to and paraphrases of bibliography. Application in the scientific area of social work: The messages of papal teaching and Catholic social teaching are normative, which means that they challenge a modern man as practical and necessary tasks. [ABSTRACT FROM AUTHOR]

This study examines the early career of the renowned Buddhologist Lü Cheng as an aspiring revolutionary. My findings reveal that Lü's rhetoric of "aesthetic revolution" both catapulted him into the center of the New Culture Movement and popularized a Buddhist idealism--Yogācāra (consciousness-only school)--among thinkers who sought alternatives social theories. Lü aimed to refute social Darwinism and scientific materialism, which portray humans as mechanized individuals bereft of moral agency. He theorized an antirealist social ontology, i.e., a social oneness grounded in intersubjective resonances, from which subjective interiority and objective exteriority arise. Lü turned to Buddhism to further his revolution. Buddhist soteriology supplied powerful tools for theorizing the social: The doctrine of no-self refuted philosophical solipsism and curtailed individualism; dependent-origination refashioned social evolution as collective spiritual progress. Lü's spiritual-evolutionism-cum-socialontology broadens the field of Buddhist philosophy that has a long-standing blind spot on social philosophies developed in the Global South. [ABSTRACT FROM AUTHOR]

Copyright of Philosophical Horizons is the property of Poltava V.G. Korolenko National Pedagogical University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)