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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Moral Philosophy</h1><div class="u-tcGrayDark">126,670 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Moral Philosophy</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Moral_Philosophy">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Moral_Philosophy/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Moral_Philosophy/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Moral_Philosophy/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Moral_Philosophy">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1420935" data-work_id="1420935" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1420935/Multi_Component_Theories_of_Well_Being_and_Their_Structure_Pacific_Philosophical_Quarterly_2012_">Multi-Component Theories of Well-Being and Their Structure (Pacific Philosophical Quarterly 2012) </a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The ‘adjustment strategy’ currently seems to be the most common approach to incorporating objective elements into one’s theory of well-being. These theories face a certain problem, however, which can be avoided by a different approach –... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1420935" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The ‘adjustment strategy’ currently seems to be the most common approach to incorporating objective elements into one’s theory of well-being. These theories face a certain problem, however, which can be avoided by a different approach – namely, that employed by ‘partially objective multi-component theories.’ Several such theories have recently been proposed, but the question of how to understand their mathematical structure has not been adequately addressed. I argue that the most mathematically simple of these multi-component theories fails, so I proceed to investigate more sophisticated ways to formulate such a theory. 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work_4167687" data-work_id="4167687" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4167687/The_gratitude_of_man_and_the_gratitude_of_God_Notes_on_%C5%A1ukr_in_traditional_Islamic_thought_in_Islamochristiana_ISCH_38_2012_pp_45_61">The gratitude of man and the gratitude of God. Notes on šukr in traditional Islamic thought, in "Islamochristiana" (ISCH), 38(2012), pp. 45-61.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The present essay is intended as a contribution to the study of gratitude or šukr within the Islamic tradition, beginning with the Koranic use of the root škr (and more particularly its derivative šakūr), examining its explicit... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4167687" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The present essay is intended as a contribution to the study of gratitude or šukr within the Islamic tradition, beginning with the Koranic use of the root škr (and more particularly its derivative šakūr), examining its explicit implications for early lexicography (Ibn Manẓūr), noting the presence of these implications in traditional thought (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) and proposing some comparisons with theological speculation (Abū Ḥāmid al–Ġazālī and Ibn Qayyim al–Ǧawziyya). In the light of the sources consulted, gratitude emerges as a crucial ingredient of faith, a cornerstone of a conscientious Islamic ethic, and not least an important linking element between the divine practice and the duties of man, both in terms of the harmony between man’s thankfulness to God and God’s satisfaction with the believer, and in terms of the close connection between the gratitude owed to God and that owed to a brother benefactor. Finally, man is seen as a creature endowed with an awareness whose highest vocation is, precisely, gratitude. <br />Le présent essai est une contribution à l’étude de la gratitude dans la tradition islamique, en commençant par l’usage coranique de la racine škr (et plus particulièrement du mot šakūr), en examinant ses implications explicites dans la lexicographie primitive (Ibn Manẓūr), en notant la présence de ses implications dans la pensée traditionnelle (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) et en proposant quelques comparaisons avec la spéculation théologique (Abū Ḥāmid al–Ġazālī et Ibn Qayyim al–Ǧawziyya). A la lumière des sources consultées, la gratitude émerge comme un ingrédient essentiel de la foi, la pierre angulaire d’une éthique islamique consciente, et surtout un lien important reliant la pratique divine et les devoirs de l’homme, à la fois en termes d’harmonie entre la gratitude de l’homme envers Dieu et la satisfaction de Dieu à l’égard du croyant, et en termes de relation étroite entre la gratitude due à Dieu et celle qui est due à un bienfaiteur humain. Enfin, l’homme est vu comme une créature douée d’une conscience dont la plus haute vocation est précisément la gratitude.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4167687" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="10c30df52922d4ac70fb5bc5463832ec" rel="nofollow" data-download="{"attachment_id":31671911,"asset_id":4167687,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31671911/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5037688" href="https://unive.academia.edu/IdaZilioGrandi">Ida Zilio-Grandi</a><script data-card-contents-for-user="5037688" type="text/json">{"id":5037688,"first_name":"Ida","last_name":"Zilio-Grandi","domain_name":"unive","page_name":"IdaZilioGrandi","display_name":"Ida Zilio-Grandi","profile_url":"https://unive.academia.edu/IdaZilioGrandi?f_ri=18373","photo":"https://0.academia-photos.com/5037688/5546145/16065339/s65_ida.zilio-grandi.jpg"}</script></span></span></li><li class="js-paper-rank-work_4167687 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4167687"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4167687, container: ".js-paper-rank-work_4167687", }); 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Notes on šukr in traditional Islamic thought, in \"Islamochristiana\" (ISCH), 38(2012), pp. 45-61.","created_at":"2013-08-03T22:29:39.424-07:00","url":"https://www.academia.edu/4167687/The_gratitude_of_man_and_the_gratitude_of_God_Notes_on_%C5%A1ukr_in_traditional_Islamic_thought_in_Islamochristiana_ISCH_38_2012_pp_45_61?f_ri=18373","dom_id":"work_4167687","summary":" The present essay is intended as a contribution to the study of gratitude or šukr within the Islamic tradition, beginning with the Koranic use of the root škr (and more particularly its derivative šakūr), examining its explicit implications for early lexicography (Ibn Manẓūr), noting the presence of these implications in traditional thought (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) and proposing some comparisons with theological speculation (Abū Ḥāmid al–Ġazālī and Ibn Qayyim al–Ǧawziyya). In the light of the sources consulted, gratitude emerges as a crucial ingredient of faith, a cornerstone of a conscientious Islamic ethic, and not least an important linking element between the divine practice and the duties of man, both in terms of the harmony between man’s thankfulness to God and God’s satisfaction with the believer, and in terms of the close connection between the gratitude owed to God and that owed to a brother benefactor. Finally, man is seen as a creature endowed with an awareness whose highest vocation is, precisely, gratitude.\r\nLe présent essai est une contribution à l’étude de la gratitude dans la tradition islamique, en commençant par l’usage coranique de la racine škr (et plus particulièrement du mot šakūr), en examinant ses implications explicites dans la lexicographie primitive (Ibn Manẓūr), en notant la présence de ses implications dans la pensée traditionnelle (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) et en proposant quelques comparaisons avec la spéculation théologique (Abū Ḥāmid al–Ġazālī et Ibn Qayyim al–Ǧawziyya). A la lumière des sources consultées, la gratitude émerge comme un ingrédient essentiel de la foi, la pierre angulaire d’une éthique islamique consciente, et surtout un lien important reliant la pratique divine et les devoirs de l’homme, à la fois en termes d’harmonie entre la gratitude de l’homme envers Dieu et la satisfaction de Dieu à l’égard du croyant, et en termes de relation étroite entre la gratitude due à Dieu et celle qui est due à un bienfaiteur humain. Enfin, l’homme est vu comme une créature douée d’une conscience dont la plus haute vocation est précisément la gratitude.","downloadable_attachments":[{"id":31671911,"asset_id":4167687,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5037688,"first_name":"Ida","last_name":"Zilio-Grandi","domain_name":"unive","page_name":"IdaZilioGrandi","display_name":"Ida Zilio-Grandi","profile_url":"https://unive.academia.edu/IdaZilioGrandi?f_ri=18373","photo":"https://0.academia-photos.com/5037688/5546145/16065339/s65_ida.zilio-grandi.jpg"}],"research_interests":[{"id":14648,"name":"Islamic Ethics","url":"https://www.academia.edu/Documents/in/Islamic_Ethics?f_ri=18373","nofollow":true},{"id":15866,"name":"Islam","url":"https://www.academia.edu/Documents/in/Islam?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":47553,"name":"Islamic Spirituality","url":"https://www.academia.edu/Documents/in/Islamic_Spirituality?f_ri=18373","nofollow":true},{"id":129146,"name":"Contemporary Issues","url":"https://www.academia.edu/Documents/in/Contemporary_Issues?f_ri=18373"},{"id":1001707,"name":"Dawah Methodology","url":"https://www.academia.edu/Documents/in/Dawah_Methodology?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_5987079" data-work_id="5987079" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/5987079/On_Romantic_Love_and_Constancy">On Romantic Love and Constancy</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5987079" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="991c8e2bf4f72c40da2e40777f04ddcd" rel="nofollow" data-download="{"attachment_id":32941485,"asset_id":5987079,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/32941485/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="812949" href="https://scu.academia.edu/JustinClardy">Justin L Clardy</a><script data-card-contents-for-user="812949" type="text/json">{"id":812949,"first_name":"Justin","last_name":"Clardy","domain_name":"scu","page_name":"JustinClardy","display_name":"Justin L Clardy","profile_url":"https://scu.academia.edu/JustinClardy?f_ri=18373","photo":"https://0.academia-photos.com/812949/312039/99035079/s65_justin.clardy.png"}</script></span></span></li><li class="js-paper-rank-work_5987079 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="5987079"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 5987079, container: ".js-paper-rank-work_5987079", }); 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Today, however, many armed forces consider teaching virtues to be an important complement to imposing rules and codes from above. A... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44322831" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Until recently most militaries tended to see moral issues through the lens of rules and regulations. Today, however, many armed forces consider teaching virtues to be an important complement to imposing rules and codes from above. A closer look reveals that it is mainly established military virtues such as honour, courage and loyalty that dominate both the lists of virtues and values of most militaries and the growing body of literature on military virtues. Although there is evidently still a role for these traditional martial virtues, it is equally evident that they are not particularly relevant to, for instance, military personnel operating drones. This chapter looks into the ethics of unmanned warfare from the perspective of military virtues and military ethics education, and addresses the question of what we need to solve that just-mentioned misalignment: 1) a new set of virtues; 2) a different interpretation of the existing virtues; or 3) a different approach altogether, that is, an alternative to teaching virtues? That we have to think about such questions is at least partly because unmanned systems bring risk asymmetry in war to a new level, making warlike virtues such as physical courage by and large obsolete. The last section of this chapter therefore addresses the question: to what extent does the possibility of riskless warfare makes drone use ‘virtue-less’?</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44322831" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d64e197db5daf66e354bf8817ab3e48a" rel="nofollow" data-download="{"attachment_id":118937214,"asset_id":44322831,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/118937214/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3419234" href="https://nlda.academia.edu/PeterOlsthoorn">Peter Olsthoorn</a><script data-card-contents-for-user="3419234" type="text/json">{"id":3419234,"first_name":"Peter","last_name":"Olsthoorn","domain_name":"nlda","page_name":"PeterOlsthoorn","display_name":"Peter Olsthoorn","profile_url":"https://nlda.academia.edu/PeterOlsthoorn?f_ri=18373","photo":"https://0.academia-photos.com/3419234/1179312/161842939/s65_peter.olsthoorn.jpg"}</script></span></span></li><li class="js-paper-rank-work_44322831 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44322831"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44322831, container: ".js-paper-rank-work_44322831", }); 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$(".js-view-count[data-work-id=44322831]").text(description); $(".js-view-count-work_44322831").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44322831").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44322831"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">17</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="568" rel="nofollow" href="https://www.academia.edu/Documents/in/Military_Ethics">Military Ethics</a>, <script data-card-contents-for-ri="568" type="text/json">{"id":568,"name":"Military Ethics","url":"https://www.academia.edu/Documents/in/Military_Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="906" rel="nofollow" href="https://www.academia.edu/Documents/in/Applied_Ethics">Applied Ethics</a>, <script data-card-contents-for-ri="906" type="text/json">{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1198" rel="nofollow" href="https://www.academia.edu/Documents/in/Peace_and_Conflict_Studies">Peace and Conflict Studies</a>, <script data-card-contents-for-ri="1198" type="text/json">{"id":1198,"name":"Peace and Conflict Studies","url":"https://www.academia.edu/Documents/in/Peace_and_Conflict_Studies?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" rel="nofollow" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a><script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44322831]'), work: {"id":44322831,"title":"Ethics for Drone Operators: Rules versus Virtues","created_at":"2020-10-18T13:56:15.874-07:00","url":"https://www.academia.edu/44322831/Ethics_for_Drone_Operators_Rules_versus_Virtues?f_ri=18373","dom_id":"work_44322831","summary":"Until recently most militaries tended to see moral issues through the lens of rules and regulations. Today, however, many armed forces consider teaching virtues to be an important complement to imposing rules and codes from above. A closer look reveals that it is mainly established military virtues such as honour, courage and loyalty that dominate both the lists of virtues and values of most militaries and the growing body of literature on military virtues. Although there is evidently still a role for these traditional martial virtues, it is equally evident that they are not particularly relevant to, for instance, military personnel operating drones. This chapter looks into the ethics of unmanned warfare from the perspective of military virtues and military ethics education, and addresses the question of what we need to solve that just-mentioned misalignment: 1) a new set of virtues; 2) a different interpretation of the existing virtues; or 3) a different approach altogether, that is, an alternative to teaching virtues? That we have to think about such questions is at least partly because unmanned systems bring risk asymmetry in war to a new level, making warlike virtues such as physical courage by and large obsolete. The last section of this chapter therefore addresses the question: to what extent does the possibility of riskless warfare makes drone use ‘virtue-less’? ","downloadable_attachments":[{"id":118937214,"asset_id":44322831,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3419234,"first_name":"Peter","last_name":"Olsthoorn","domain_name":"nlda","page_name":"PeterOlsthoorn","display_name":"Peter Olsthoorn","profile_url":"https://nlda.academia.edu/PeterOlsthoorn?f_ri=18373","photo":"https://0.academia-photos.com/3419234/1179312/161842939/s65_peter.olsthoorn.jpg"}],"research_interests":[{"id":568,"name":"Military Ethics","url":"https://www.academia.edu/Documents/in/Military_Ethics?f_ri=18373","nofollow":true},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true},{"id":1198,"name":"Peace and Conflict Studies","url":"https://www.academia.edu/Documents/in/Peace_and_Conflict_Studies?f_ri=18373","nofollow":true},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=18373","nofollow":true},{"id":3872,"name":"War Studies","url":"https://www.academia.edu/Documents/in/War_Studies?f_ri=18373"},{"id":12973,"name":"Just War Theory","url":"https://www.academia.edu/Documents/in/Just_War_Theory?f_ri=18373"},{"id":13057,"name":"War Crimes","url":"https://www.academia.edu/Documents/in/War_Crimes?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":34275,"name":"Just war theory (Philosophy)","url":"https://www.academia.edu/Documents/in/Just_war_theory_Philosophy_?f_ri=18373"},{"id":61215,"name":"Virtue theory","url":"https://www.academia.edu/Documents/in/Virtue_theory?f_ri=18373"},{"id":89919,"name":"Robots","url":"https://www.academia.edu/Documents/in/Robots?f_ri=18373"},{"id":146319,"name":"Just War Tradition","url":"https://www.academia.edu/Documents/in/Just_War_Tradition?f_ri=18373"},{"id":188430,"name":"Drones, Targeted Killing, Ethics of War","url":"https://www.academia.edu/Documents/in/Drones_Targeted_Killing_Ethics_of_War?f_ri=18373"},{"id":189027,"name":"Unmanned Aerial Vehicle (UAV)","url":"https://www.academia.edu/Documents/in/Unmanned_Aerial_Vehicle_UAV_?f_ri=18373"},{"id":329707,"name":"Drones","url":"https://www.academia.edu/Documents/in/Drones?f_ri=18373"},{"id":335460,"name":"Military Drones","url":"https://www.academia.edu/Documents/in/Military_Drones?f_ri=18373"},{"id":882275,"name":"Drone Warfare","url":"https://www.academia.edu/Documents/in/Drone_Warfare?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_13216406" data-work_id="13216406" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/13216406/Reexamine_Aristotles_Doctrine_of_the_Mean_Mesot%C4%93s_Energeia_Al%C4%93theia_Discovering_an_Ariadne_s_Thread_through_Aristotle_s_Natural_and_Moral_Philosophy_">Reexamine Aristotle's Doctrine of the Mean - Mesotēs, Energeia, Alētheia: Discovering an Ariadne’s Thread through Aristotle’s Natural and Moral Philosophy,</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Drawing upon John Burnet’s interpretation of mesotēs, I explore the original meanings of this important Greek word and its inherent relations to the concepts of formal cause, final cause, and actuality [energeia]. My investigation reveals... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_13216406" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Drawing upon John Burnet’s interpretation of mesotēs, I explore the original meanings of this important Greek word and its inherent relations to the concepts of formal cause, final cause, and actuality [energeia]. My investigation reveals the concept of mesotēs as an Ariadne’s thread running through the whole system of Aristotle’s moral and natural philosophy. It also throws a new light on the implications of Aristotle’s definition of moral virtue and the essential role it plays in the truth of human existence.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/13216406" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0551d6d0a4195ca9123669e2659f8161" rel="nofollow" data-download="{"attachment_id":37983693,"asset_id":13216406,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37983693/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6613231" href="https://gcsu.academia.edu/HuaiyuWang">Huaiyu Wang 王懷聿</a><script data-card-contents-for-user="6613231" type="text/json">{"id":6613231,"first_name":"Huaiyu","last_name":"Wang 王懷聿","domain_name":"gcsu","page_name":"HuaiyuWang","display_name":"Huaiyu Wang 王懷聿","profile_url":"https://gcsu.academia.edu/HuaiyuWang?f_ri=18373","photo":"https://0.academia-photos.com/6613231/4648646/10376046/s65_henry.wang.jpg"}</script></span></span></li><li class="js-paper-rank-work_13216406 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="13216406"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 13216406, container: ".js-paper-rank-work_13216406", }); 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$(".js-view-count[data-work-id=13216406]").text(description); $(".js-view-count-work_13216406").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_13216406").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="13216406"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2019" rel="nofollow" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="5178" rel="nofollow" href="https://www.academia.edu/Documents/in/Phenomenology">Phenomenology</a>, <script data-card-contents-for-ri="5178" type="text/json">{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a><script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=13216406]'), work: {"id":13216406,"title":"Reexamine Aristotle's Doctrine of the Mean - Mesotēs, Energeia, Alētheia: Discovering an Ariadne’s Thread through Aristotle’s Natural and Moral Philosophy,","created_at":"2015-06-23T09:43:53.909-07:00","url":"https://www.academia.edu/13216406/Reexamine_Aristotles_Doctrine_of_the_Mean_Mesot%C4%93s_Energeia_Al%C4%93theia_Discovering_an_Ariadne_s_Thread_through_Aristotle_s_Natural_and_Moral_Philosophy_?f_ri=18373","dom_id":"work_13216406","summary":"Drawing upon John Burnet’s interpretation of mesotēs, I explore the original meanings of this important Greek word and its inherent relations to the concepts of formal cause, final cause, and actuality [energeia]. My investigation reveals the concept of mesotēs as an Ariadne’s thread running through the whole system of Aristotle’s moral and natural philosophy. It also throws a new light on the implications of Aristotle’s definition of moral virtue and the essential role it plays in the truth of human existence. ","downloadable_attachments":[{"id":37983693,"asset_id":13216406,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6613231,"first_name":"Huaiyu","last_name":"Wang 王懷聿","domain_name":"gcsu","page_name":"HuaiyuWang","display_name":"Huaiyu Wang 王懷聿","profile_url":"https://gcsu.academia.edu/HuaiyuWang?f_ri=18373","photo":"https://0.academia-photos.com/6613231/4648646/10376046/s65_henry.wang.jpg"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=18373","nofollow":true},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=18373","nofollow":true},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=18373"},{"id":1557067,"name":"Doctrine of the Mean","url":"https://www.academia.edu/Documents/in/Doctrine_of_the_Mean?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39671535" data-work_id="39671535" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39671535/AN_ASSESSMENT_OF_QUALITY_ASSURANCE_IN_HIGHER_EDUCATION_AT_KATIGONDO_NATIONAL_SEMINARY">AN ASSESSMENT OF QUALITY ASSURANCE IN HIGHER EDUCATION AT KATIGONDO NATIONAL SEMINARY</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Traditionally, it was a preserve of higher institutions of learning to provide quality education. The nitty-gritty of how the quality of education was controlled, managed, audited and assured was not so much of public talk. As rightly... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39671535" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Traditionally, it was a preserve of higher institutions of learning to provide quality education. The nitty-gritty of how the quality of education was controlled, managed, audited and assured was not so much of public talk. As rightly observed by Trow (1996), before concern rose; there would be general trust in higher education institutions and academics (Professors) that would know what to do and how to do it. Today the question of quality is in public domain, giving rise to the question of quality assurance. Brockerhoff et al (2015, p.3) recognizes that in the western world the increased attention to quality in higher education dates back from mid 1980s on. At the heart of every academic institution is the pursuit of quality. Teaching and learning in higher educational institutions therefore has as its cardinal focus the quality of the products. Quality education guarantees public confidence in higher education and resolves the dilemma of irrelevant graduates to the needs of the society. It is ideal then to ensure that an overseer committee for quality assurance is established in every institution of higher learning. However, it is most probable that the success of quality control measures factored in will largely depend on the budgetary allocation and the good will of the implementers. The question still remains, “why is the public enthusiastic today, more than ever, on quality in higher education?” This paper seeks to assess the enthusiasm of the public today on quality assurance in higher education  and the challenges faced in guaranteeing quality education in institutions of higher learning with reference to Katigondo National Major Seminary. <br />Key terms: Assessment, Quality, Quality Assurance, Quality Control, Quality Audit, Academic standards, Higher education.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39671535" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b6a1a2310fd7849e15495fa453e3757b" rel="nofollow" data-download="{"attachment_id":59918302,"asset_id":39671535,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59918302/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="103616798" href="https://kyambogouniversity.academia.edu/RobertAlumaWadri">Robert Aluma Wadri</a><script data-card-contents-for-user="103616798" type="text/json">{"id":103616798,"first_name":"Robert","last_name":"Aluma Wadri","domain_name":"kyambogouniversity","page_name":"RobertAlumaWadri","display_name":"Robert Aluma Wadri","profile_url":"https://kyambogouniversity.academia.edu/RobertAlumaWadri?f_ri=18373","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_39671535 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39671535"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39671535, container: ".js-paper-rank-work_39671535", }); 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$(".js-view-count[data-work-id=39671535]").text(description); $(".js-view-count-work_39671535").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_39671535").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="39671535"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="17951" rel="nofollow" href="https://www.academia.edu/Documents/in/Learning_And_Teaching_In_Higher_Education">Learning And Teaching In Higher Education</a>, <script data-card-contents-for-ri="17951" type="text/json">{"id":17951,"name":"Learning And Teaching In Higher Education","url":"https://www.academia.edu/Documents/in/Learning_And_Teaching_In_Higher_Education?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a>, <script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="77376" rel="nofollow" href="https://www.academia.edu/Documents/in/Systematical_Philosophy">Systematical Philosophy</a>, <script data-card-contents-for-ri="77376" type="text/json">{"id":77376,"name":"Systematical Philosophy","url":"https://www.academia.edu/Documents/in/Systematical_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="257337" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_and_Theology-2">Philosophy and Theology</a><script data-card-contents-for-ri="257337" type="text/json">{"id":257337,"name":"Philosophy and Theology","url":"https://www.academia.edu/Documents/in/Philosophy_and_Theology-2?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39671535]'), work: {"id":39671535,"title":"AN ASSESSMENT OF QUALITY ASSURANCE IN HIGHER EDUCATION AT KATIGONDO NATIONAL SEMINARY","created_at":"2019-06-23T03:10:04.871-07:00","url":"https://www.academia.edu/39671535/AN_ASSESSMENT_OF_QUALITY_ASSURANCE_IN_HIGHER_EDUCATION_AT_KATIGONDO_NATIONAL_SEMINARY?f_ri=18373","dom_id":"work_39671535","summary":"Traditionally, it was a preserve of higher institutions of learning to provide quality education. The nitty-gritty of how the quality of education was controlled, managed, audited and assured was not so much of public talk. As rightly observed by Trow (1996), before concern rose; there would be general trust in higher education institutions and academics (Professors) that would know what to do and how to do it. Today the question of quality is in public domain, giving rise to the question of quality assurance. Brockerhoff et al (2015, p.3) recognizes that in the western world the increased attention to quality in higher education dates back from mid 1980s on. At the heart of every academic institution is the pursuit of quality. Teaching and learning in higher educational institutions therefore has as its cardinal focus the quality of the products. Quality education guarantees public confidence in higher education and resolves the dilemma of irrelevant graduates to the needs of the society. It is ideal then to ensure that an overseer committee for quality assurance is established in every institution of higher learning. However, it is most probable that the success of quality control measures factored in will largely depend on the budgetary allocation and the good will of the implementers. The question still remains, “why is the public enthusiastic today, more than ever, on quality in higher education?” This paper seeks to assess the enthusiasm of the public today on quality assurance in higher education and the challenges faced in guaranteeing quality education in institutions of higher learning with reference to Katigondo National Major Seminary. \nKey terms: Assessment, Quality, Quality Assurance, Quality Control, Quality Audit, Academic standards, Higher education.\n","downloadable_attachments":[{"id":59918302,"asset_id":39671535,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":103616798,"first_name":"Robert","last_name":"Aluma Wadri","domain_name":"kyambogouniversity","page_name":"RobertAlumaWadri","display_name":"Robert Aluma Wadri","profile_url":"https://kyambogouniversity.academia.edu/RobertAlumaWadri?f_ri=18373","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":17951,"name":"Learning And Teaching In Higher Education","url":"https://www.academia.edu/Documents/in/Learning_And_Teaching_In_Higher_Education?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":77376,"name":"Systematical Philosophy","url":"https://www.academia.edu/Documents/in/Systematical_Philosophy?f_ri=18373","nofollow":true},{"id":257337,"name":"Philosophy and Theology","url":"https://www.academia.edu/Documents/in/Philosophy_and_Theology-2?f_ri=18373","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_35044989" data-work_id="35044989" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/35044989/The_Metalegal_God">The Metalegal God</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_35044989" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds, and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This paper instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. This paper argues that a proper understanding of secularization might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems. Secular legal systems are legal systems 'without religion' but not 'without God.' Secularization implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35044989" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="5229d77173ebfc5b3b6d68edb764e456" rel="nofollow" data-download="{"attachment_id":54905616,"asset_id":35044989,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54905616/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1401161" href="https://navarra.academia.edu/RafaelDomingoOsle">Rafael Domingo Osle</a><script data-card-contents-for-user="1401161" type="text/json">{"id":1401161,"first_name":"Rafael","last_name":"Domingo Osle","domain_name":"navarra","page_name":"RafaelDomingoOsle","display_name":"Rafael Domingo Osle","profile_url":"https://navarra.academia.edu/RafaelDomingoOsle?f_ri=18373","photo":"https://0.academia-photos.com/1401161/507213/162910087/s65_rafael.domingo_osle.jpg"}</script></span></span></li><li class="js-paper-rank-work_35044989 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35044989"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35044989, container: ".js-paper-rank-work_35044989", }); 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It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds, and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This paper instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. This paper argues that a proper understanding of secularization might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems. Secular legal systems are legal systems 'without religion' but not 'without God.' Secularization implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.","downloadable_attachments":[{"id":54905616,"asset_id":35044989,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1401161,"first_name":"Rafael","last_name":"Domingo Osle","domain_name":"navarra","page_name":"RafaelDomingoOsle","display_name":"Rafael Domingo Osle","profile_url":"https://navarra.academia.edu/RafaelDomingoOsle?f_ri=18373","photo":"https://0.academia-photos.com/1401161/507213/162910087/s65_rafael.domingo_osle.jpg"}],"research_interests":[{"id":545,"name":"Canon Law","url":"https://www.academia.edu/Documents/in/Canon_Law?f_ri=18373","nofollow":true},{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=18373","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":902,"name":"Philosophy Of 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Many online newspaper articles deal with this topic, and numerous academic papers on antinatalism have been published over the past ten years in the fields of philosophy... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_48909564" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The concept of antinatalism is now becoming popular on the Internet. Many online newspaper articles deal with this topic, and numerous academic papers on antinatalism have been published over the past ten years in the fields of philosophy and ethics.  The word “antinatalism” was first used in the current meaning in 2006, when the two books that justify the universal negation of procreation were published: one by David Benatar and the other by Théophile de Giraud. However, we can find various prototypes of antinatalistic thoughts in ancient Greece, ancient India, and modern Europe. You might recall the name Schopenhauer. <br />In this paper, I briefly summarize the history of antinatalistic thoughts and propose a set of categories on antinatalism and related thoughts.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/48909564" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="da322edfd37b3d4f3b714d0e5af1a12a" rel="nofollow" data-download="{"attachment_id":112470281,"asset_id":48909564,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/112470281/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="221622" href="https://waseda.academia.edu/MasahiroMorioka">Masahiro Morioka</a><script data-card-contents-for-user="221622" type="text/json">{"id":221622,"first_name":"Masahiro","last_name":"Morioka","domain_name":"waseda","page_name":"MasahiroMorioka","display_name":"Masahiro Morioka","profile_url":"https://waseda.academia.edu/MasahiroMorioka?f_ri=18373","photo":"https://0.academia-photos.com/221622/50039/19076644/s65_masahiro.morioka.png"}</script></span></span></li><li class="js-paper-rank-work_48909564 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="48909564"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 48909564, container: ".js-paper-rank-work_48909564", }); 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$(".js-view-count[data-work-id=48909564]").text(description); $(".js-view-count-work_48909564").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_48909564").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="48909564"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">18</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="387" rel="nofollow" href="https://www.academia.edu/Documents/in/Japanese_Studies">Japanese Studies</a>, <script data-card-contents-for-ri="387" type="text/json">{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="864" rel="nofollow" href="https://www.academia.edu/Documents/in/Environmental_Philosophy">Environmental Philosophy</a>, <script data-card-contents-for-ri="864" type="text/json">{"id":864,"name":"Environmental Philosophy","url":"https://www.academia.edu/Documents/in/Environmental_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1222" rel="nofollow" href="https://www.academia.edu/Documents/in/Buddhist_Philosophy">Buddhist Philosophy</a><script data-card-contents-for-ri="1222" type="text/json">{"id":1222,"name":"Buddhist Philosophy","url":"https://www.academia.edu/Documents/in/Buddhist_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=48909564]'), work: {"id":48909564,"title":"What is Antinatalism?: Definition, History, and Categories","created_at":"2021-05-13T09:10:34.542-07:00","url":"https://www.academia.edu/48909564/What_is_Antinatalism_Definition_History_and_Categories?f_ri=18373","dom_id":"work_48909564","summary":"The concept of antinatalism is now becoming popular on the Internet. Many online newspaper articles deal with this topic, and numerous academic papers on antinatalism have been published over the past ten years in the fields of philosophy and ethics. The word “antinatalism” was first used in the current meaning in 2006, when the two books that justify the universal negation of procreation were published: one by David Benatar and the other by Théophile de Giraud. However, we can find various prototypes of antinatalistic thoughts in ancient Greece, ancient India, and modern Europe. You might recall the name Schopenhauer. \nIn this paper, I briefly summarize the history of antinatalistic thoughts and propose a set of categories on antinatalism and related thoughts.","downloadable_attachments":[{"id":112470281,"asset_id":48909564,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":221622,"first_name":"Masahiro","last_name":"Morioka","domain_name":"waseda","page_name":"MasahiroMorioka","display_name":"Masahiro Morioka","profile_url":"https://waseda.academia.edu/MasahiroMorioka?f_ri=18373","photo":"https://0.academia-photos.com/221622/50039/19076644/s65_masahiro.morioka.png"}],"research_interests":[{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=18373","nofollow":true},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=18373","nofollow":true},{"id":864,"name":"Environmental Philosophy","url":"https://www.academia.edu/Documents/in/Environmental_Philosophy?f_ri=18373","nofollow":true},{"id":1222,"name":"Buddhist Philosophy","url":"https://www.academia.edu/Documents/in/Buddhist_Philosophy?f_ri=18373","nofollow":true},{"id":1223,"name":"Japanese Philosophy","url":"https://www.academia.edu/Documents/in/Japanese_Philosophy?f_ri=18373"},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=18373"},{"id":4585,"name":"Meaning of Life","url":"https://www.academia.edu/Documents/in/Meaning_of_Life?f_ri=18373"},{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=18373"},{"id":9006,"name":"Schopenhauer","url":"https://www.academia.edu/Documents/in/Schopenhauer?f_ri=18373"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=18373"},{"id":11923,"name":"Critical Bioethics","url":"https://www.academia.edu/Documents/in/Critical_Bioethics?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=18373"},{"id":36854,"name":"Philosophy of Life","url":"https://www.academia.edu/Documents/in/Philosophy_of_Life?f_ri=18373"},{"id":37479,"name":"Philosophy of Death","url":"https://www.academia.edu/Documents/in/Philosophy_of_Death?f_ri=18373"},{"id":49296,"name":"Birth","url":"https://www.academia.edu/Documents/in/Birth?f_ri=18373"},{"id":213965,"name":"Antinatalism","url":"https://www.academia.edu/Documents/in/Antinatalism?f_ri=18373"},{"id":460412,"name":"David Benatar","url":"https://www.academia.edu/Documents/in/David_Benatar?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42769237" data-work_id="42769237" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42769237/Sovereignty_A_Play_In_Three_Acts">Sovereignty - A Play In Three Acts</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Nine characters are cast into a set of circumstances that cannot be explained but with which those individuals must engage. The fate of humanity rides on what they do. Their task is to come to grips with the issue of self-governance.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42769237" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Nine characters are cast into a set of circumstances that cannot be explained but with which those individuals must engage. The fate of humanity rides on what they do. <br /><br />Their task is to come to grips with the issue of self-governance. With no resources on which to draw except their own ideas, intelligence, moral integrity, and understanding, they must try to work out the essential principles of sovereignty. <br /><br />The challenge is time-limited, but they do not how much time is left before the final buzzer is sounded. In addition, there is a war, of some kind, that is raging all around them, and the explosions are coming closer and closer to their location. <br /><br />The discussions which ensue are far-reaching. They range from: the Philadelphia Convention of 1787, to: issues of ratification, the Preamble to the Constitution, the Bill of Rights, constitutionality, the rule of law, judicial interpretation, sovereignty, the nature of power, education, cults, the scientific problem of origins, militarism, and more. <br /><br />Finally, a number of the characters are suspected of terrorism and treason. As a result, they must face an investigation into their activities. The truth might not be enough to save those individuals, but an unexpected decision is rendered leading to ...</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42769237" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="5cfbfec13b55483a91542ab32482adfd" rel="nofollow" data-download="{"attachment_id":62992213,"asset_id":42769237,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62992213/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="47805256" href="https://utoronto.academia.edu/AnabWhitehouse">Anab Whitehouse</a><script data-card-contents-for-user="47805256" type="text/json">{"id":47805256,"first_name":"Anab","last_name":"Whitehouse","domain_name":"utoronto","page_name":"AnabWhitehouse","display_name":"Anab Whitehouse","profile_url":"https://utoronto.academia.edu/AnabWhitehouse?f_ri=18373","photo":"https://0.academia-photos.com/47805256/33085536/29631101/s65_william.whitehouse.jpg"}</script></span></span></li><li class="js-paper-rank-work_42769237 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42769237"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42769237, container: ".js-paper-rank-work_42769237", }); 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$(".js-view-count[data-work-id=42769237]").text(description); $(".js-view-count-work_42769237").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42769237").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42769237"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="547" rel="nofollow" href="https://www.academia.edu/Documents/in/Constitutional_Law">Constitutional Law</a>, <script data-card-contents-for-ri="547" type="text/json">{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3661" rel="nofollow" href="https://www.academia.edu/Documents/in/Sovereignty">Sovereignty</a><script data-card-contents-for-ri="3661" type="text/json">{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42769237]'), work: {"id":42769237,"title":"Sovereignty - A Play In Three Acts","created_at":"2020-04-17T14:24:42.660-07:00","url":"https://www.academia.edu/42769237/Sovereignty_A_Play_In_Three_Acts?f_ri=18373","dom_id":"work_42769237","summary":"Nine characters are cast into a set of circumstances that cannot be explained but with which those individuals must engage. The fate of humanity rides on what they do. \n\nTheir task is to come to grips with the issue of self-governance. With no resources on which to draw except their own ideas, intelligence, moral integrity, and understanding, they must try to work out the essential principles of sovereignty. \n\nThe challenge is time-limited, but they do not how much time is left before the final buzzer is sounded. In addition, there is a war, of some kind, that is raging all around them, and the explosions are coming closer and closer to their location. \n\nThe discussions which ensue are far-reaching. They range from: the Philadelphia Convention of 1787, to: issues of ratification, the Preamble to the Constitution, the Bill of Rights, constitutionality, the rule of law, judicial interpretation, sovereignty, the nature of power, education, cults, the scientific problem of origins, militarism, and more. \n\nFinally, a number of the characters are suspected of terrorism and treason. As a result, they must face an investigation into their activities. The truth might not be enough to save those individuals, but an unexpected decision is rendered leading to ... \n","downloadable_attachments":[{"id":62992213,"asset_id":42769237,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":47805256,"first_name":"Anab","last_name":"Whitehouse","domain_name":"utoronto","page_name":"AnabWhitehouse","display_name":"Anab Whitehouse","profile_url":"https://utoronto.academia.edu/AnabWhitehouse?f_ri=18373","photo":"https://0.academia-photos.com/47805256/33085536/29631101/s65_william.whitehouse.jpg"}],"research_interests":[{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=18373","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":27982,"name":"Theories of Sovereignty","url":"https://www.academia.edu/Documents/in/Theories_of_Sovereignty?f_ri=18373"},{"id":67703,"name":"Federalism, Self-Determination and Governance","url":"https://www.academia.edu/Documents/in/Federalism_Self-Determination_and_Governance?f_ri=18373"},{"id":264350,"name":"Self Governance","url":"https://www.academia.edu/Documents/in/Self_Governance?f_ri=18373"},{"id":334612,"name":"Duties","url":"https://www.academia.edu/Documents/in/Duties?f_ri=18373"},{"id":810660,"name":"Obligations","url":"https://www.academia.edu/Documents/in/Obligations?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1839196" data-work_id="1839196" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1839196/Towards_a_Philosophy_of_Human_Rights">Towards a Philosophy of Human Rights</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1839196" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="42b4715f0a9604b10736ddb4865dbd87" rel="nofollow" data-download="{"attachment_id":25700590,"asset_id":1839196,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/25700590/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="105004" href="https://oxford.academia.edu/JohnTasioulas">John Tasioulas</a><script data-card-contents-for-user="105004" type="text/json">{"id":105004,"first_name":"John","last_name":"Tasioulas","domain_name":"oxford","page_name":"JohnTasioulas","display_name":"John Tasioulas","profile_url":"https://oxford.academia.edu/JohnTasioulas?f_ri=18373","photo":"https://0.academia-photos.com/105004/28900/90163324/s65_john.tasioulas.jpeg"}</script></span></span></li><li class="js-paper-rank-work_1839196 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1839196"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1839196, container: ".js-paper-rank-work_1839196", }); });</script></li><li class="js-percentile-work_1839196 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1839196; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_1839196"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_1839196 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="1839196"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1839196; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1839196]").text(description); $(".js-view-count-work_1839196").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1839196").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1839196"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="542" rel="nofollow" href="https://www.academia.edu/Documents/in/Jurisprudence">Jurisprudence</a>, <script data-card-contents-for-ri="542" type="text/json">{"id":542,"name":"Jurisprudence","url":"https://www.academia.edu/Documents/in/Jurisprudence?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2575" rel="nofollow" href="https://www.academia.edu/Documents/in/International_Law">International Law</a>, <script data-card-contents-for-ri="2575" type="text/json">{"id":2575,"name":"International Law","url":"https://www.academia.edu/Documents/in/International_Law?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2592" rel="nofollow" href="https://www.academia.edu/Documents/in/Human_Rights">Human Rights</a><script data-card-contents-for-ri="2592" type="text/json">{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1839196]'), work: {"id":1839196,"title":"Towards a Philosophy of Human Rights","created_at":"2012-08-06T19:01:54.507-07:00","url":"https://www.academia.edu/1839196/Towards_a_Philosophy_of_Human_Rights?f_ri=18373","dom_id":"work_1839196","summary":null,"downloadable_attachments":[{"id":25700590,"asset_id":1839196,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":105004,"first_name":"John","last_name":"Tasioulas","domain_name":"oxford","page_name":"JohnTasioulas","display_name":"John Tasioulas","profile_url":"https://oxford.academia.edu/JohnTasioulas?f_ri=18373","photo":"https://0.academia-photos.com/105004/28900/90163324/s65_john.tasioulas.jpeg"}],"research_interests":[{"id":542,"name":"Jurisprudence","url":"https://www.academia.edu/Documents/in/Jurisprudence?f_ri=18373","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":2575,"name":"International Law","url":"https://www.academia.edu/Documents/in/International_Law?f_ri=18373","nofollow":true},{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=18373","nofollow":true},{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_35117327" data-work_id="35117327" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/35117327/Reginald_Garrigou_Lagrange_Philosophizing_in_Faith_Essays_on_the_Beginning_and_End_of_Wisdom_478pp_Published_Cluny_Media_">Reginald Garrigou-Lagrange, Philosophizing in Faith: Essays on the Beginning and End of Wisdom 478pp. (Published, Cluny Media)</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35117327" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="46d87e0819971994439124c04b1db777" rel="nofollow" data-download="{"attachment_id":61434085,"asset_id":35117327,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61434085/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5385586" href="https://bcs-us.academia.edu/MatthewMinerd">Matthew Minerd</a><script data-card-contents-for-user="5385586" type="text/json">{"id":5385586,"first_name":"Matthew","last_name":"Minerd","domain_name":"bcs-us","page_name":"MatthewMinerd","display_name":"Matthew Minerd","profile_url":"https://bcs-us.academia.edu/MatthewMinerd?f_ri=18373","photo":"https://0.academia-photos.com/5385586/2363795/35342529/s65_matthew.minerd.jpg"}</script></span></span></li><li class="js-paper-rank-work_35117327 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35117327"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35117327, container: ".js-paper-rank-work_35117327", }); });</script></li><li class="js-percentile-work_35117327 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35117327; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_35117327"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_35117327 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="35117327"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35117327; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35117327]").text(description); $(".js-view-count-work_35117327").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_35117327").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="35117327"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6645" rel="nofollow" href="https://www.academia.edu/Documents/in/Catholic_Social_Teaching">Catholic Social Teaching</a>, <script data-card-contents-for-ri="6645" type="text/json">{"id":6645,"name":"Catholic Social Teaching","url":"https://www.academia.edu/Documents/in/Catholic_Social_Teaching?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="15023" rel="nofollow" href="https://www.academia.edu/Documents/in/Thomism">Thomism</a>, <script data-card-contents-for-ri="15023" type="text/json">{"id":15023,"name":"Thomism","url":"https://www.academia.edu/Documents/in/Thomism?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a><script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=35117327]'), work: {"id":35117327,"title":"Reginald Garrigou-Lagrange, Philosophizing in Faith: Essays on the Beginning and End of Wisdom 478pp. (Published, Cluny Media)","created_at":"2017-11-11T07:30:14.335-08:00","url":"https://www.academia.edu/35117327/Reginald_Garrigou_Lagrange_Philosophizing_in_Faith_Essays_on_the_Beginning_and_End_of_Wisdom_478pp_Published_Cluny_Media_?f_ri=18373","dom_id":"work_35117327","summary":null,"downloadable_attachments":[{"id":61434085,"asset_id":35117327,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5385586,"first_name":"Matthew","last_name":"Minerd","domain_name":"bcs-us","page_name":"MatthewMinerd","display_name":"Matthew Minerd","profile_url":"https://bcs-us.academia.edu/MatthewMinerd?f_ri=18373","photo":"https://0.academia-photos.com/5385586/2363795/35342529/s65_matthew.minerd.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":6645,"name":"Catholic Social Teaching","url":"https://www.academia.edu/Documents/in/Catholic_Social_Teaching?f_ri=18373","nofollow":true},{"id":15023,"name":"Thomism","url":"https://www.academia.edu/Documents/in/Thomism?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":244649,"name":"Garrigou-Lagrange","url":"https://www.academia.edu/Documents/in/Garrigou-Lagrange?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_15064638" data-work_id="15064638" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/15064638/Climate_migration_and_moral_responsibility">Climate migration and moral responsibility</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Even though anthropogenic climate change is largely caused by industrialized nations, its burden is distributed unevenly with poor developing countries suffering the most. A common response to livelihood insecurities and destruction is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_15064638" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Even though anthropogenic climate change is largely caused by industrialized nations, its burden is distributed unevenly with poor developing countries suffering the most. A common response to livelihood insecurities and destruction is migration. Using Peter Singer's ‘historical principle’, this paper argues that a morally just evaluation requires taking causality between climate change and migration under consideration. The historical principle is employed to emphasize shortcomings in commonly made philosophical arguments to oppose immigration. The article concludes that none of these arguments is able to override the moral responsibility of industrialized countries to compensate for harms that their actions have caused.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/15064638" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0e07283af51ec898d9f45d2c76db1f99" rel="nofollow" data-download="{"attachment_id":49380139,"asset_id":15064638,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/49380139/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="32282219" href="https://go4biodiv.academia.edu/RaphaelNawrotzki">Raphael J Nawrotzki</a><script data-card-contents-for-user="32282219" type="text/json">{"id":32282219,"first_name":"Raphael","last_name":"Nawrotzki","domain_name":"go4biodiv","page_name":"RaphaelNawrotzki","display_name":"Raphael J Nawrotzki","profile_url":"https://go4biodiv.academia.edu/RaphaelNawrotzki?f_ri=18373","photo":"https://0.academia-photos.com/32282219/9659078/114200917/s65_raphael.nawrotzki.jpg"}</script></span></span></li><li class="js-paper-rank-work_15064638 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="15064638"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 15064638, container: ".js-paper-rank-work_15064638", }); 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$(".js-view-count[data-work-id=15064638]").text(description); $(".js-view-count-work_15064638").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_15064638").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="15064638"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">23</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1512" rel="nofollow" href="https://www.academia.edu/Documents/in/Climate_Change">Climate Change</a>, <script data-card-contents-for-ri="1512" type="text/json">{"id":1512,"name":"Climate Change","url":"https://www.academia.edu/Documents/in/Climate_Change?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3707" rel="nofollow" href="https://www.academia.edu/Documents/in/Climate_change_policy">Climate change policy</a>, <script data-card-contents-for-ri="3707" type="text/json">{"id":3707,"name":"Climate change policy","url":"https://www.academia.edu/Documents/in/Climate_change_policy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="4850" rel="nofollow" href="https://www.academia.edu/Documents/in/Migration">Migration</a><script data-card-contents-for-ri="4850" type="text/json">{"id":4850,"name":"Migration","url":"https://www.academia.edu/Documents/in/Migration?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=15064638]'), work: {"id":15064638,"title":"Climate migration and moral responsibility","created_at":"2015-08-20T18:51:39.481-07:00","url":"https://www.academia.edu/15064638/Climate_migration_and_moral_responsibility?f_ri=18373","dom_id":"work_15064638","summary":"Even though anthropogenic climate change is largely caused by industrialized nations, its burden is distributed unevenly with poor developing countries suffering the most. A common response to livelihood insecurities and destruction is migration. Using Peter Singer's ‘historical principle’, this paper argues that a morally just evaluation requires taking causality between climate change and migration under consideration. The historical principle is employed to emphasize shortcomings in commonly made philosophical arguments to oppose immigration. The article concludes that none of these arguments is able to override the moral responsibility of industrialized countries to compensate for harms that their actions have caused.","downloadable_attachments":[{"id":49380139,"asset_id":15064638,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":32282219,"first_name":"Raphael","last_name":"Nawrotzki","domain_name":"go4biodiv","page_name":"RaphaelNawrotzki","display_name":"Raphael J Nawrotzki","profile_url":"https://go4biodiv.academia.edu/RaphaelNawrotzki?f_ri=18373","photo":"https://0.academia-photos.com/32282219/9659078/114200917/s65_raphael.nawrotzki.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":1512,"name":"Climate Change","url":"https://www.academia.edu/Documents/in/Climate_Change?f_ri=18373","nofollow":true},{"id":3707,"name":"Climate change policy","url":"https://www.academia.edu/Documents/in/Climate_change_policy?f_ri=18373","nofollow":true},{"id":4850,"name":"Migration","url":"https://www.academia.edu/Documents/in/Migration?f_ri=18373","nofollow":true},{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=18373"},{"id":11203,"name":"International Migration","url":"https://www.academia.edu/Documents/in/International_Migration?f_ri=18373"},{"id":14730,"name":"Migration Studies","url":"https://www.academia.edu/Documents/in/Migration_Studies?f_ri=18373"},{"id":16472,"name":"Transnational migration","url":"https://www.academia.edu/Documents/in/Transnational_migration?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":18754,"name":"Global Environmental Change","url":"https://www.academia.edu/Documents/in/Global_Environmental_Change?f_ri=18373"},{"id":22038,"name":"Environmental ethics (Philosophy) (Philosophy)","url":"https://www.academia.edu/Documents/in/Environmental_ethics_Philosophy_Philosophy_?f_ri=18373"},{"id":33855,"name":"Moral and Political Philosophy","url":"https://www.academia.edu/Documents/in/Moral_and_Political_Philosophy?f_ri=18373"},{"id":34442,"name":"Responsibility","url":"https://www.academia.edu/Documents/in/Responsibility?f_ri=18373"},{"id":40023,"name":"Social Responsibility","url":"https://www.academia.edu/Documents/in/Social_Responsibility?f_ri=18373"},{"id":41757,"name":"Climate ethics","url":"https://www.academia.edu/Documents/in/Climate_ethics?f_ri=18373"},{"id":43881,"name":"Mexico","url":"https://www.academia.edu/Documents/in/Mexico?f_ri=18373"},{"id":45405,"name":"Global Warming","url":"https://www.academia.edu/Documents/in/Global_Warming?f_ri=18373"},{"id":48094,"name":"Climate change ethics","url":"https://www.academia.edu/Documents/in/Climate_change_ethics?f_ri=18373"},{"id":59532,"name":"Moral","url":"https://www.academia.edu/Documents/in/Moral?f_ri=18373"},{"id":70193,"name":"Environmental Migration","url":"https://www.academia.edu/Documents/in/Environmental_Migration?f_ri=18373"},{"id":85595,"name":"Environmentally induced migration","url":"https://www.academia.edu/Documents/in/Environmentally_induced_migration?f_ri=18373"},{"id":377558,"name":"Responsabilidad Social","url":"https://www.academia.edu/Documents/in/Responsabilidad_Social?f_ri=18373"},{"id":565693,"name":"Climate Migration","url":"https://www.academia.edu/Documents/in/Climate_Migration?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_26805716" data-work_id="26805716" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/26805716/Theory_of_the_Border_Oxford_University_Press_2016_">Theory of the Border (Oxford University Press, 2016)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_26805716" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life. <br /><br />Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/26805716" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="22f9b3bdb8c432e55919f2904c59b2ea" rel="nofollow" data-download="{"attachment_id":54546465,"asset_id":26805716,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54546465/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="982124" href="https://udenver.academia.edu/ThomasNail">Thomas Nail</a><script data-card-contents-for-user="982124" type="text/json">{"id":982124,"first_name":"Thomas","last_name":"Nail","domain_name":"udenver","page_name":"ThomasNail","display_name":"Thomas Nail","profile_url":"https://udenver.academia.edu/ThomasNail?f_ri=18373","photo":"https://0.academia-photos.com/982124/1055609/37232722/s65_thomas.nail.jpg"}</script></span></span></li><li class="js-paper-rank-work_26805716 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="26805716"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 26805716, container: ".js-paper-rank-work_26805716", }); 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More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36898835" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly " liquid " and " mobile modernity " is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. The question that confronts us today is thus a new one: how to fold all that has melted back up into new solids. 3</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36898835" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="59e3788a9dcfee4f2d8cc8dae053dce8" rel="nofollow" data-download="{"attachment_id":56850673,"asset_id":36898835,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56850673/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="982124" href="https://udenver.academia.edu/ThomasNail">Thomas Nail</a><script data-card-contents-for-user="982124" type="text/json">{"id":982124,"first_name":"Thomas","last_name":"Nail","domain_name":"udenver","page_name":"ThomasNail","display_name":"Thomas Nail","profile_url":"https://udenver.academia.edu/ThomasNail?f_ri=18373","photo":"https://0.academia-photos.com/982124/1055609/37232722/s65_thomas.nail.jpg"}</script></span></span></li><li class="js-paper-rank-work_36898835 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36898835"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36898835, container: ".js-paper-rank-work_36898835", }); 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$(".js-view-count[data-work-id=36898835]").text(description); $(".js-view-count-work_36898835").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_36898835").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="36898835"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">87</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="8" rel="nofollow" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="106" rel="nofollow" href="https://www.academia.edu/Documents/in/Religion">Religion</a>, <script data-card-contents-for-ri="106" type="text/json">{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="128" rel="nofollow" href="https://www.academia.edu/Documents/in/History">History</a>, <script data-card-contents-for-ri="128" type="text/json">{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="208" rel="nofollow" href="https://www.academia.edu/Documents/in/Social_Movements">Social Movements</a><script data-card-contents-for-ri="208" type="text/json">{"id":208,"name":"Social Movements","url":"https://www.academia.edu/Documents/in/Social_Movements?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36898835]'), work: {"id":36898835,"title":"The Ontology of Motion","created_at":"2018-06-22T20:19:45.438-07:00","url":"https://www.academia.edu/36898835/The_Ontology_of_Motion?f_ri=18373","dom_id":"work_36898835","summary":"We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly \" liquid \" and \" mobile modernity \" is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. 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Philosophy","url":"https://www.academia.edu/Documents/in/Islamic_Philosophy?f_ri=18373"},{"id":7322,"name":"Mysticism","url":"https://www.academia.edu/Documents/in/Mysticism?f_ri=18373"},{"id":7983,"name":"Quranic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies-1?f_ri=18373"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies?f_ri=18373"},{"id":11152,"name":"Sufism","url":"https://www.academia.edu/Documents/in/Sufism?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":30552,"name":"Islamic Thought \u0026 Philosophy","url":"https://www.academia.edu/Documents/in/Islamic_Thought_and_Philosophy?f_ri=18373"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies?f_ri=18373"},{"id":49853,"name":"Ghazali","url":"https://www.academia.edu/Documents/in/Ghazali?f_ri=18373"},{"id":193481,"name":"philosophical Sufism (school of Ibn 'Arabi)","url":"https://www.academia.edu/Documents/in/philosophical_Sufism_school_of_Ibn_Arabi_?f_ri=18373"},{"id":508936,"name":"Philosophical Ethics","url":"https://www.academia.edu/Documents/in/Philosophical_Ethics?f_ri=18373"},{"id":1223687,"name":"Quran and Tafsir Studies","url":"https://www.academia.edu/Documents/in/Quran_and_Tafsir_Studies?f_ri=18373"},{"id":1754920,"name":"Deadly Sins","url":"https://www.academia.edu/Documents/in/Deadly_Sins?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_2624522" data-work_id="2624522" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/2624522/Human_Dignity_and_the_Foundations_of_Human_Rights">Human Dignity and the Foundations of Human Rights</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The expression "human dignity" is nowadays commonly found in close proximity to that of "human rights", not only in official legal and political documents, but also in the discourse of political activists, lawyers, philosophers and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_2624522" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The expression "human dignity" is nowadays commonly found in close proximity to that of "human rights", not only in official legal and political documents, but also in the discourse of political activists, lawyers, philosophers and ordinary citizens. We can distinguish at least three functions that invocations of human dignity perform in connection with human rights.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2624522" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="43a13ce7861418a4f1b99f9f726f6fcf" rel="nofollow" data-download="{"attachment_id":30626978,"asset_id":2624522,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/30626978/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="105004" href="https://oxford.academia.edu/JohnTasioulas">John Tasioulas</a><script data-card-contents-for-user="105004" type="text/json">{"id":105004,"first_name":"John","last_name":"Tasioulas","domain_name":"oxford","page_name":"JohnTasioulas","display_name":"John Tasioulas","profile_url":"https://oxford.academia.edu/JohnTasioulas?f_ri=18373","photo":"https://0.academia-photos.com/105004/28900/90163324/s65_john.tasioulas.jpeg"}</script></span></span></li><li class="js-paper-rank-work_2624522 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="2624522"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 2624522, container: ".js-paper-rank-work_2624522", }); 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$(".js-view-count[data-work-id=2624522]").text(description); $(".js-view-count-work_2624522").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_2624522").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="2624522"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2592" rel="nofollow" href="https://www.academia.edu/Documents/in/Human_Rights">Human Rights</a>, <script data-card-contents-for-ri="2592" type="text/json">{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6728" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_Of_Law">Philosophy Of Law</a><script data-card-contents-for-ri="6728" type="text/json">{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=2624522]'), work: {"id":2624522,"title":"Human Dignity and the Foundations of Human Rights","created_at":"2013-02-20T15:54:19.327-08:00","url":"https://www.academia.edu/2624522/Human_Dignity_and_the_Foundations_of_Human_Rights?f_ri=18373","dom_id":"work_2624522","summary":"The expression \"human dignity\" is nowadays commonly found in close proximity to that of \"human rights\", not only in official legal and political documents, but also in the discourse of political activists, lawyers, philosophers and ordinary citizens. We can distinguish at least three functions that invocations of human dignity perform in connection with human rights.","downloadable_attachments":[{"id":30626978,"asset_id":2624522,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":105004,"first_name":"John","last_name":"Tasioulas","domain_name":"oxford","page_name":"JohnTasioulas","display_name":"John Tasioulas","profile_url":"https://oxford.academia.edu/JohnTasioulas?f_ri=18373","photo":"https://0.academia-photos.com/105004/28900/90163324/s65_john.tasioulas.jpeg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=18373","nofollow":true},{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":90804,"name":"Human Dignity","url":"https://www.academia.edu/Documents/in/Human_Dignity?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43881534" data-work_id="43881534" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43881534/%C4%B0slam_Ahlak_Esaslar%C4%B1_ve_Felsefesi_Hz_Muhammed_in_%C3%96rnek_Ahlak%C4%B1_B%C3%B6l%C3%BCm_">İslam Ahlak Esasları ve Felsefesi Hz. Muhammed’in Örnek Ahlakı (Bölüm)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">“İslam Ahlak Esasları ve Felsefesi” adı altında yaptığımız bu ça- lışma, İslam ahlak ilkeleri ile bu ilkelerin felsefi yorumlarını incelemeyi amaç edinmiş bir çalışmadır. Şüphesiz her iki alanı bir ahenk içerisinde ele almanın birtakım... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43881534" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">“İslam Ahlak Esasları ve Felsefesi” adı altında yaptığımız bu ça- lışma, İslam ahlak ilkeleri ile bu ilkelerin felsefi yorumlarını incelemeyi amaç edinmiş bir çalışmadır. Şüphesiz her iki alanı bir ahenk içerisinde ele almanın birtakım zorlukları bulunmaktadır. Bu zorlukların başında, vahiy ve peygamber tavsiyesi olan ahlaki ilkeler ile beşeri bir hasıla olan felsefi görüşlerin uyum içinde götürülmesi gelmektedir. Ayrıca İslam öncesi dönemlerde ortaya çıkmış kimi ahlaki görüşlerin, İslam ahlakı ve Müslüman filozofların bu konularda ileri sürdüğü fikirlerle uyum içinde ele alınması da üzerinde durulacak önemli bir sorundur.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43881534" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a5a7df8aa5c0509596462ace7a3ef4af" rel="nofollow" data-download="{"attachment_id":64204467,"asset_id":43881534,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64204467/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="56359861" href="https://gop-tr.academia.edu/AliYILDIRIM">Ali YILDIRIM</a><script data-card-contents-for-user="56359861" type="text/json">{"id":56359861,"first_name":"Ali","last_name":"YILDIRIM","domain_name":"gop-tr","page_name":"AliYILDIRIM","display_name":"Ali YILDIRIM","profile_url":"https://gop-tr.academia.edu/AliYILDIRIM?f_ri=18373","photo":"https://0.academia-photos.com/56359861/32087814/59266477/s65_ali.yildirim.jpeg"}</script></span></span></li><li class="js-paper-rank-work_43881534 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43881534"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43881534, container: ".js-paper-rank-work_43881534", }); });</script></li><li class="js-percentile-work_43881534 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43881534; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_43881534"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_43881534 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="43881534"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43881534; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43881534]").text(description); $(".js-view-count-work_43881534").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_43881534").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="43881534"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a><script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=43881534]'), work: {"id":43881534,"title":"İslam Ahlak Esasları ve Felsefesi\r\nHz. Muhammed’in Örnek Ahlakı (Bölüm)","created_at":"2020-08-17T11:56:53.224-07:00","url":"https://www.academia.edu/43881534/%C4%B0slam_Ahlak_Esaslar%C4%B1_ve_Felsefesi_Hz_Muhammed_in_%C3%96rnek_Ahlak%C4%B1_B%C3%B6l%C3%BCm_?f_ri=18373","dom_id":"work_43881534","summary":"“İslam Ahlak Esasları ve Felsefesi” adı altında yaptığımız bu ça- lışma, İslam ahlak ilkeleri ile bu ilkelerin felsefi yorumlarını incelemeyi amaç edinmiş bir çalışmadır. Şüphesiz her iki alanı bir ahenk içerisinde ele almanın birtakım zorlukları bulunmaktadır. Bu zorlukların başında, vahiy ve peygamber tavsiyesi olan ahlaki ilkeler ile beşeri bir hasıla olan felsefi görüşlerin uyum içinde götürülmesi gelmektedir. Ayrıca İslam öncesi dönemlerde ortaya çıkmış kimi ahlaki görüşlerin, İslam ahlakı ve Müslüman filozofların bu konularda ileri sürdüğü fikirlerle uyum içinde ele alınması da üzerinde durulacak önemli bir sorundur.","downloadable_attachments":[{"id":64204467,"asset_id":43881534,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":56359861,"first_name":"Ali","last_name":"YILDIRIM","domain_name":"gop-tr","page_name":"AliYILDIRIM","display_name":"Ali YILDIRIM","profile_url":"https://gop-tr.academia.edu/AliYILDIRIM?f_ri=18373","photo":"https://0.academia-photos.com/56359861/32087814/59266477/s65_ali.yildirim.jpeg"}],"research_interests":[{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11640676" data-work_id="11640676" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11640676/Hegel_Levinas_et_le_probl%C3%A8me_de_la_reconnaissance">Hegel/Levinas et le problème de la reconnaissance</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Les pages les plus connues de Hegel selon Jean-Louis Vieillard-Baron sont celles que l’on nomme ordinairement comme « Dialectique du maître et de l’esclave » dans la Phénoménologie de l’Esprit de 1807. Traditionnellement, on comprend la... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_11640676" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Les pages les plus connues de Hegel selon Jean-Louis Vieillard-Baron sont celles que l’on nomme ordinairement comme « Dialectique du maître et de l’esclave » dans la Phénoménologie de l’Esprit de 1807. Traditionnellement, on comprend la dialectique du maître et de l’esclave comme le combat des deux consciences pour se faire reconnaître par l’autre, afin de parvenir à la conscience de soi-même. La scène commence par le fait du dédoublement. La conscience de soi s’est perdue dans son autre qui n’est en fait que son extériorité,  son double, mais qui,  dans un deuxième temps, supprime cet autre car c’est elle-même qu’elle voit dans l’autre. Il s’agit donc pour la conscience de soi de se reconnaître elle-même comme conscience de soi. Ceci passe par le dédoublement en deux consciences individuelles et l’utilisation de l’autre comme intermédiaire entre soi et soi. Et ce, afin de passer à la conscience universelle, sujet éthique et gnoséologique qui reste posé, mais non argumenté, dans le criticisme kantien et que l’ouvrage de Hegel vise à justifier en raison. Ainsi le mouvement de la reconnaissance implique à la fois le dédoublement de la conscience de soi et l’unité spirituelle des deux consciences de soi divisées. On voit bien ici la portée politique implicite dans la dialectique du maître et de l’esclave. <br />Or du point de vue de la pensée d’Emmanuel Levinas, Hegel n’affirme pas l’identité de la conscience de façon simple qu’en excluant l’autre. La conscience de soi est nécessairement orientée vers la suppression de cet autre. Elle s’affirme, selon Levinas, dans un narcissisme absolu. Tout ce qui est autre qu’elle-même est négatif.  La phénoménologie de l’esprit décrit et analyse l’expérience de domination et de perte d’autonomie pour celui qui est dominé. Dans le sixième paragraphe du texte « La trace de l’autre » paru dans la revue Tijdschrift voor Filosofie, de 1963, Emmanuel Levinas étend cette thématique à la totalité de l’histoire de la pensée occidentale en signalant : «La philosophie est atteinte, depuis son enfance, d’une horreur de l’Autre qui demeure Autre, d’une insurmontable allergie. C’est pour cela qu’elle est essentiellement une philosophie de l’être, que la compréhension de l’être est son dernier mot et la structure fondamentale de l’homme. C’est pour cela aussi qu’elle dévie la philosophie de l’immanence et de l’autonomie ou de l’athéisme. Le Dieu des philosophes, d’Aristote à Leibniz, à travers le Dieu des scolastiques- est un dieu adéquat à la raison, un dieu compris qui ne saurait troubler l’autonomie de la conscience, se retrouvant  elle-même à travers toutes ses aventures, retournant chez soi comme Ulysse qui, à travers toutes ses pérégrinations, ne va que vers son île natale. La philosophie qui nous est transmise attribue à ce retour non seulement la pensée théorétique, mais tout mouvement spontané de la conscience. Non seulement le monde compris par la raison cesse d’Être autre car la conscience s’y retrouve, mais tout ce qui est attitude de la conscience, c’est-à-dire valorisation, sentiment, action, travail et, d’une façon plus générale engagement, est en derrière analyse conscience de soi, c’est-à-dire identité et autonomie. La philosophie de Hegel représente l’aboutissement logique de cette allergie foncière de la philosophie. »  <br /> <br /> Toutefois, cette opposition de Levinas à Hegel est solidaire d’une certaine interprétation métaphysique de Hegel qui soulignait le rôle de l’esprit absolu dans une spéculation philosophique subordonnée à une certaine exigence de cohérence rationnelle  totale. Or, on sait  que Hegel est, avec Platon, le plus « contrefait » des philosophes. Il est donc possible de trouver une interprétation de Hegel qui plutôt que de les opposer rapproche Hegel et Levinas de façon assez inattendue. Cela s’avère possible si on prend en considération l’importante influence qu’a exercé le commentaire de la Phénoménologie de l’Esprit livré par Alexandre Kojève sur la pensée de Merleau- Ponty, Jean-Paul Sartre et Eric Weil qui ont influencé à leur tour la pensée de Levinas. De plus, le problème du désir, qui occupe une place centrale dans la pensée de Levinas, occupe une place tout aussi importante pour la démarche de la conscience dans la lecture de Hegel par Kojève. En effet, la conscience, comme point d’aboutissement de tout phénomène, est elle-même une force qui n’est pas seulement attirée par son autre, à savoir l’objet, mais qui tend aussi à repousser ce qui est identique. Autrement dit, la conscience saisit désormais l’importance de son propre rôle dans la concurrence des désirs, des attractions et des répulsions de forces. Ainsi, la vérité de tout phénomène n’apparaît que si l’on tient compte du jeu de toutes les forces qui interviennent, qu’elles soient directes ou indirectes. En ce sens, les phénomènes ne se réduisent pas si facilement à une loi, mais l’entendement se trouvera donc ouvert à une infinité de relations fluides, mouvantes, vivantes  dans une quête sans fin. La philosophie de Hegel s’ouvre à un monde contingent, imprévisible où chaque partie réfracte la totalité des relations auxquelles elle participe  et qui changent constamment. On sait bien que pour Kant comme pour Leibniz la conscience de lui-même ne pouvait pas déroger aux lois qui gouvernent son émergence. Hegel bouleverse ce préjugé : cette conscience de  soi dont tout le travail consiste précisément à s’extraire de ce monde, à entrer en lutte avec les autres. Pour cet homme la vérité est la tension entre l’infini de l’autre et l’infini de son propre pouvoir de négation. La dialectique est devenue alternance d’angoisse et de révolte, puissance érotique de dépense et d’ouverture à l’autre.  En faisant cela, Kojève ajoute une nouvelle oscillation entre esprit subjectif et esprit objectif. Quant à l’esprit subjectif, l’accent est mis sur la dialectique du désir et du manque, tandis que l’esprit objectif met en avant les besoins immédiats. Besoin de saisir, de maîtriser la réalité et désir d’assumer, de revendiquer l’échec de cette entreprise. Chacun d’entre nous, comme le dirait Jaques Lacan, se balance entre l’imaginaire et le réel, entre l’existence rêvée de l’enfant et le désir impossible pour la mère, entre le fantasme de maîtrise et la douleur du manque. Lacan dirait que cela correspond précisément à la prééminence de l’autre chez Hegel. Pensée de Jaques Lacan qui est, selon  Slavoj Žižek,  « L’une des plus authentiquement hégéliennes ». Donc, il ne s’agit pas pour Hegel de supprimer la différence, mais de donner un champ plus vaste au régime de la négativité propre à cette différence. Tout cela implique donc une possible interprétation post-métaphysique de Hegel qui donne un lieu prioritaire à l’autre. <br /> <br />Notre thèse vise donc à confronter la pensée de Levinas à celle d’Hegel autour du problème de la reconnaissance. Elle a pour but non seulement de faire une lecture critique de la pensée de Levinas à la lumière de la pensée de Hegel, mais de mener également une lecture critique du problème de la reconnaissance chez Hegel à la lumière des exigences de Levinas. Le propos est d’envisager une relecture du problème de la reconnaissance qui permette de surmonter l’ensemble des critiques. Ainsi, nous projetons de faire une relecture de l’ensemble de la philosophie hégélienne en donnant une portée post-métaphysique à son œuvre.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11640676" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ed33304a166c45f7a06a54b8569b3297" rel="nofollow" data-download="{"attachment_id":37103332,"asset_id":11640676,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37103332/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6059492" href="https://uach.academia.edu/CristobalBalbontinGallo">Cristobal Balbontin-Gallo</a><script data-card-contents-for-user="6059492" type="text/json">{"id":6059492,"first_name":"Cristobal","last_name":"Balbontin-Gallo","domain_name":"uach","page_name":"CristobalBalbontinGallo","display_name":"Cristobal Balbontin-Gallo","profile_url":"https://uach.academia.edu/CristobalBalbontinGallo?f_ri=18373","photo":"https://0.academia-photos.com/6059492/6439190/33819816/s65_cristobal.balbontin-gallo.jpg"}</script></span></span></li><li class="js-paper-rank-work_11640676 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11640676"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11640676, container: ".js-paper-rank-work_11640676", }); 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$(".js-view-count[data-work-id=11640676]").text(description); $(".js-view-count-work_11640676").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_11640676").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="11640676"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8411" rel="nofollow" href="https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas">Émmanuel Lévinas</a>, <script data-card-contents-for-ri="8411" type="text/json">{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="14105" rel="nofollow" href="https://www.academia.edu/Documents/in/Levinas">Levinas</a><script data-card-contents-for-ri="14105" type="text/json">{"id":14105,"name":"Levinas","url":"https://www.academia.edu/Documents/in/Levinas?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=11640676]'), work: {"id":11640676,"title":"Hegel/Levinas et le problème de la reconnaissance","created_at":"2015-03-24T12:57:16.383-07:00","url":"https://www.academia.edu/11640676/Hegel_Levinas_et_le_probl%C3%A8me_de_la_reconnaissance?f_ri=18373","dom_id":"work_11640676","summary":"Les pages les plus connues de Hegel selon Jean-Louis Vieillard-Baron sont celles que l’on nomme ordinairement comme « Dialectique du maître et de l’esclave » dans la Phénoménologie de l’Esprit de 1807. Traditionnellement, on comprend la dialectique du maître et de l’esclave comme le combat des deux consciences pour se faire reconnaître par l’autre, afin de parvenir à la conscience de soi-même. La scène commence par le fait du dédoublement. La conscience de soi s’est perdue dans son autre qui n’est en fait que son extériorité, son double, mais qui, dans un deuxième temps, supprime cet autre car c’est elle-même qu’elle voit dans l’autre. Il s’agit donc pour la conscience de soi de se reconnaître elle-même comme conscience de soi. Ceci passe par le dédoublement en deux consciences individuelles et l’utilisation de l’autre comme intermédiaire entre soi et soi. Et ce, afin de passer à la conscience universelle, sujet éthique et gnoséologique qui reste posé, mais non argumenté, dans le criticisme kantien et que l’ouvrage de Hegel vise à justifier en raison. Ainsi le mouvement de la reconnaissance implique à la fois le dédoublement de la conscience de soi et l’unité spirituelle des deux consciences de soi divisées. On voit bien ici la portée politique implicite dans la dialectique du maître et de l’esclave.\r\nOr du point de vue de la pensée d’Emmanuel Levinas, Hegel n’affirme pas l’identité de la conscience de façon simple qu’en excluant l’autre. La conscience de soi est nécessairement orientée vers la suppression de cet autre. Elle s’affirme, selon Levinas, dans un narcissisme absolu. Tout ce qui est autre qu’elle-même est négatif. La phénoménologie de l’esprit décrit et analyse l’expérience de domination et de perte d’autonomie pour celui qui est dominé. Dans le sixième paragraphe du texte « La trace de l’autre » paru dans la revue Tijdschrift voor Filosofie, de 1963, Emmanuel Levinas étend cette thématique à la totalité de l’histoire de la pensée occidentale en signalant : «La philosophie est atteinte, depuis son enfance, d’une horreur de l’Autre qui demeure Autre, d’une insurmontable allergie. C’est pour cela qu’elle est essentiellement une philosophie de l’être, que la compréhension de l’être est son dernier mot et la structure fondamentale de l’homme. C’est pour cela aussi qu’elle dévie la philosophie de l’immanence et de l’autonomie ou de l’athéisme. Le Dieu des philosophes, d’Aristote à Leibniz, à travers le Dieu des scolastiques- est un dieu adéquat à la raison, un dieu compris qui ne saurait troubler l’autonomie de la conscience, se retrouvant elle-même à travers toutes ses aventures, retournant chez soi comme Ulysse qui, à travers toutes ses pérégrinations, ne va que vers son île natale. La philosophie qui nous est transmise attribue à ce retour non seulement la pensée théorétique, mais tout mouvement spontané de la conscience. Non seulement le monde compris par la raison cesse d’Être autre car la conscience s’y retrouve, mais tout ce qui est attitude de la conscience, c’est-à-dire valorisation, sentiment, action, travail et, d’une façon plus générale engagement, est en derrière analyse conscience de soi, c’est-à-dire identité et autonomie. La philosophie de Hegel représente l’aboutissement logique de cette allergie foncière de la philosophie. » \r\n\r\n Toutefois, cette opposition de Levinas à Hegel est solidaire d’une certaine interprétation métaphysique de Hegel qui soulignait le rôle de l’esprit absolu dans une spéculation philosophique subordonnée à une certaine exigence de cohérence rationnelle totale. Or, on sait que Hegel est, avec Platon, le plus « contrefait » des philosophes. Il est donc possible de trouver une interprétation de Hegel qui plutôt que de les opposer rapproche Hegel et Levinas de façon assez inattendue. Cela s’avère possible si on prend en considération l’importante influence qu’a exercé le commentaire de la Phénoménologie de l’Esprit livré par Alexandre Kojève sur la pensée de Merleau- Ponty, Jean-Paul Sartre et Eric Weil qui ont influencé à leur tour la pensée de Levinas. De plus, le problème du désir, qui occupe une place centrale dans la pensée de Levinas, occupe une place tout aussi importante pour la démarche de la conscience dans la lecture de Hegel par Kojève. En effet, la conscience, comme point d’aboutissement de tout phénomène, est elle-même une force qui n’est pas seulement attirée par son autre, à savoir l’objet, mais qui tend aussi à repousser ce qui est identique. Autrement dit, la conscience saisit désormais l’importance de son propre rôle dans la concurrence des désirs, des attractions et des répulsions de forces. Ainsi, la vérité de tout phénomène n’apparaît que si l’on tient compte du jeu de toutes les forces qui interviennent, qu’elles soient directes ou indirectes. En ce sens, les phénomènes ne se réduisent pas si facilement à une loi, mais l’entendement se trouvera donc ouvert à une infinité de relations fluides, mouvantes, vivantes dans une quête sans fin. La philosophie de Hegel s’ouvre à un monde contingent, imprévisible où chaque partie réfracte la totalité des relations auxquelles elle participe et qui changent constamment. On sait bien que pour Kant comme pour Leibniz la conscience de lui-même ne pouvait pas déroger aux lois qui gouvernent son émergence. Hegel bouleverse ce préjugé : cette conscience de soi dont tout le travail consiste précisément à s’extraire de ce monde, à entrer en lutte avec les autres. Pour cet homme la vérité est la tension entre l’infini de l’autre et l’infini de son propre pouvoir de négation. La dialectique est devenue alternance d’angoisse et de révolte, puissance érotique de dépense et d’ouverture à l’autre. En faisant cela, Kojève ajoute une nouvelle oscillation entre esprit subjectif et esprit objectif. Quant à l’esprit subjectif, l’accent est mis sur la dialectique du désir et du manque, tandis que l’esprit objectif met en avant les besoins immédiats. Besoin de saisir, de maîtriser la réalité et désir d’assumer, de revendiquer l’échec de cette entreprise. Chacun d’entre nous, comme le dirait Jaques Lacan, se balance entre l’imaginaire et le réel, entre l’existence rêvée de l’enfant et le désir impossible pour la mère, entre le fantasme de maîtrise et la douleur du manque. Lacan dirait que cela correspond précisément à la prééminence de l’autre chez Hegel. Pensée de Jaques Lacan qui est, selon Slavoj Žižek, « L’une des plus authentiquement hégéliennes ». Donc, il ne s’agit pas pour Hegel de supprimer la différence, mais de donner un champ plus vaste au régime de la négativité propre à cette différence. Tout cela implique donc une possible interprétation post-métaphysique de Hegel qui donne un lieu prioritaire à l’autre.\r\n\r\nNotre thèse vise donc à confronter la pensée de Levinas à celle d’Hegel autour du problème de la reconnaissance. Elle a pour but non seulement de faire une lecture critique de la pensée de Levinas à la lumière de la pensée de Hegel, mais de mener également une lecture critique du problème de la reconnaissance chez Hegel à la lumière des exigences de Levinas. Le propos est d’envisager une relecture du problème de la reconnaissance qui permette de surmonter l’ensemble des critiques. Ainsi, nous projetons de faire une relecture de l’ensemble de la philosophie hégélienne en donnant une portée post-métaphysique à son œuvre. ","downloadable_attachments":[{"id":37103332,"asset_id":11640676,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6059492,"first_name":"Cristobal","last_name":"Balbontin-Gallo","domain_name":"uach","page_name":"CristobalBalbontinGallo","display_name":"Cristobal Balbontin-Gallo","profile_url":"https://uach.academia.edu/CristobalBalbontinGallo?f_ri=18373","photo":"https://0.academia-photos.com/6059492/6439190/33819816/s65_cristobal.balbontin-gallo.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=18373","nofollow":true},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=18373","nofollow":true},{"id":14105,"name":"Levinas","url":"https://www.academia.edu/Documents/in/Levinas?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=18373"},{"id":68560,"name":"The Hegelian Recognition / The Dialectic of Master and Slave Relationship","url":"https://www.academia.edu/Documents/in/The_Hegelian_Recognition_The_Dialectic_of_Master_and_Slave_Relationship?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_7778403" data-work_id="7778403" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/7778403/Covered_in_stigma_The_impact_of_differing_levels_of_Islamic_head_covering_on_explicit_and_implicit_biases_toward_Muslim_women">Covered in stigma? The impact of differing levels of Islamic head-covering on explicit and implicit biases toward Muslim women</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Given the prominence of Muslim veils—in particular the hijab and full-face veil—in public discourse concerning the place of Muslims in Western society, we examined their impact on non-Muslims’ responses at both explicit and implicit... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_7778403" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Given the prominence of Muslim veils—in particular the hijab and full-face veil—in public discourse concerning the place of Muslims in Western society, we examined their impact on non-Muslims’ responses at both explicit and implicit levels. Results revealed that responses were more negative toward any veil compared with no veil, and more negative toward the full-face veil relative to the hijab: for emotions felt toward veiled women (Study 1), for non-affective attitudinal responses (Study 2), and for implicit negative attitudes revealed through response latency measures (Studies 3a and 3b). Finally, we manipulated the perceived reasons for wearing a veil, finding that exposure to positive reasons for wearing a veil led to better predicted and imagined contact (Study 4). Practical and theoretical implications are discussed.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7778403" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e51d7af5bd94784964a0967d60a11ed6" rel="nofollow" data-download="{"attachment_id":36202317,"asset_id":7778403,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36202317/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="377433" href="https://oxford.academia.edu/BrianDEarp">Brian D . 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Judgment","url":"https://www.academia.edu/Documents/in/Moral_Judgment?f_ri=18373"},{"id":112633,"name":"Addiction Behaviour","url":"https://www.academia.edu/Documents/in/Addiction_Behaviour?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_2907060" data-work_id="2907060" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/2907060/Political_Theory_and_Political_Practice">Political Theory and Political Practice</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2907060" 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class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="479468" href="https://ptsem.academia.edu/GordonGraham">Gordon Graham</a><script data-card-contents-for-user="479468" type="text/json">{"id":479468,"first_name":"Gordon","last_name":"Graham","domain_name":"ptsem","page_name":"GordonGraham","display_name":"Gordon Graham","profile_url":"https://ptsem.academia.edu/GordonGraham?f_ri=18373","photo":"https://0.academia-photos.com/479468/161594/4193656/s65_gordon.graham.jpg"}</script></span></span></li><li class="js-paper-rank-work_2907060 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="2907060"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 2907060, container: ".js-paper-rank-work_2907060", }); 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Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1053" rel="nofollow" href="https://www.academia.edu/Documents/in/History_of_Ideas">History of Ideas</a>, <script data-card-contents-for-ri="1053" type="text/json">{"id":1053,"name":"History of Ideas","url":"https://www.academia.edu/Documents/in/History_of_Ideas?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="5709" rel="nofollow" href="https://www.academia.edu/Documents/in/Politics">Politics</a><script 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Graham","profile_url":"https://ptsem.academia.edu/GordonGraham?f_ri=18373","photo":"https://0.academia-photos.com/479468/161594/4193656/s65_gordon.graham.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":1053,"name":"History of Ideas","url":"https://www.academia.edu/Documents/in/History_of_Ideas?f_ri=18373","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=18373","nofollow":true},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37152649" data-work_id="37152649" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37152649/Extrapolitical_Theory_and_Postpoliticism_Piero_Gayozzo_IDPE_pdf">Extrapolitical Theory and Postpoliticism - Piero Gayozzo - IDPE.pdf</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Abstract. This paper proposes an ordering of ideas to create politics that distinguishes itself from conventional politics. It is called extrapolitics. To define extrapolitics, the concept of politics, transhumanism and dialectic -... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37152649" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Abstract. This paper proposes an ordering of ideas to create politics that distinguishes itself from conventional politics. It is called extrapolitics. To define extrapolitics, the concept of politics, transhumanism and dialectic - dialogism have been briefly included. The  Politics Path has been schematized as a process of evolution that politics experiments and goes hand in hand with human evolution. A post-politicist proposal was suggested for the proper proliferation of transhumanist objectives, as well as an extension of the conventional political spectrum, one that includes the extra-political spectrum and arguments against human enhancement. It finalizes with the inclusion of two potential phenomena, one harmful and the other one ideal, that define the processes of application of extrapolitical policies, the bio-socio-political singularity and the bio-socio-political inflection, respectively.<br /><br />Key words: transhumanism, politics, philosophy, extrapolitics, dialogism, ideologies, singularity, postmodernism, complexity.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37152649" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4fe9d8e1c264fea87f6fd4e39fa1c108" rel="nofollow" data-download="{"attachment_id":57102627,"asset_id":37152649,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57102627/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="80178001" href="https://unmsm.academia.edu/PieroGayozzo">Piero Gayozzo</a><script data-card-contents-for-user="80178001" type="text/json">{"id":80178001,"first_name":"Piero","last_name":"Gayozzo","domain_name":"unmsm","page_name":"PieroGayozzo","display_name":"Piero Gayozzo","profile_url":"https://unmsm.academia.edu/PieroGayozzo?f_ri=18373","photo":"https://0.academia-photos.com/80178001/20144800/21712442/s65_piero.gayozzo.jpg"}</script></span></span></li><li class="js-paper-rank-work_37152649 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37152649"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37152649, container: ".js-paper-rank-work_37152649", }); 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$(".js-view-count[data-work-id=37152649]").text(description); $(".js-view-count-work_37152649").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37152649").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37152649"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="68" rel="nofollow" href="https://www.academia.edu/Documents/in/Bioengineering">Bioengineering</a>, <script data-card-contents-for-ri="68" type="text/json">{"id":68,"name":"Bioengineering","url":"https://www.academia.edu/Documents/in/Bioengineering?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="201" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Sociology">Political Sociology</a>, <script data-card-contents-for-ri="201" type="text/json">{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a><script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37152649]'), work: {"id":37152649,"title":"Extrapolitical Theory and Postpoliticism - Piero Gayozzo - IDPE.pdf","created_at":"2018-07-30T15:16:16.364-07:00","url":"https://www.academia.edu/37152649/Extrapolitical_Theory_and_Postpoliticism_Piero_Gayozzo_IDPE_pdf?f_ri=18373","dom_id":"work_37152649","summary":"Abstract. This paper proposes an ordering of ideas to create politics that distinguishes itself from conventional politics. It is called extrapolitics. To define extrapolitics, the concept of politics, transhumanism and dialectic - dialogism have been briefly included. The Politics Path has been schematized as a process of evolution that politics experiments and goes hand in hand with human evolution. A post-politicist proposal was suggested for the proper proliferation of transhumanist objectives, as well as an extension of the conventional political spectrum, one that includes the extra-political spectrum and arguments against human enhancement. It finalizes with the inclusion of two potential phenomena, one harmful and the other one ideal, that define the processes of application of extrapolitical policies, the bio-socio-political singularity and the bio-socio-political inflection, respectively.\n\nKey words: transhumanism, politics, philosophy, extrapolitics, dialogism, ideologies, singularity, postmodernism, complexity.\n","downloadable_attachments":[{"id":57102627,"asset_id":37152649,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":80178001,"first_name":"Piero","last_name":"Gayozzo","domain_name":"unmsm","page_name":"PieroGayozzo","display_name":"Piero Gayozzo","profile_url":"https://unmsm.academia.edu/PieroGayozzo?f_ri=18373","photo":"https://0.academia-photos.com/80178001/20144800/21712442/s65_piero.gayozzo.jpg"}],"research_interests":[{"id":68,"name":"Bioengineering","url":"https://www.academia.edu/Documents/in/Bioengineering?f_ri=18373","nofollow":true},{"id":201,"name":"Political Sociology","url":"https://www.academia.edu/Documents/in/Political_Sociology?f_ri=18373","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=18373"},{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=18373"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=18373"},{"id":5398,"name":"Biotechnology","url":"https://www.academia.edu/Documents/in/Biotechnology?f_ri=18373"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=18373"},{"id":11861,"name":"Transhumanism","url":"https://www.academia.edu/Documents/in/Transhumanism?f_ri=18373"},{"id":16323,"name":"Biopolitics","url":"https://www.academia.edu/Documents/in/Biopolitics?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":21809,"name":"Human Enhancement","url":"https://www.academia.edu/Documents/in/Human_Enhancement?f_ri=18373"},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=18373"},{"id":28770,"name":"Modern Political Philosophy","url":"https://www.academia.edu/Documents/in/Modern_Political_Philosophy?f_ri=18373"},{"id":33855,"name":"Moral and Political Philosophy","url":"https://www.academia.edu/Documents/in/Moral_and_Political_Philosophy?f_ri=18373"},{"id":34273,"name":"Transhumanism/Posthumanism","url":"https://www.academia.edu/Documents/in/Transhumanism_Posthumanism?f_ri=18373"},{"id":92257,"name":"Freedom","url":"https://www.academia.edu/Documents/in/Freedom?f_ri=18373"},{"id":662438,"name":"Human enhancement debate","url":"https://www.academia.edu/Documents/in/Human_enhancement_debate?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40047773" data-work_id="40047773" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40047773/Narcissism">Narcissism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40047773" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account of narcissism remains the starting point for most subsequent discussions of the topic, this entry begins with a brief summary of Freud's views before moving on to consider some of the major questions that have consistently arisen in philosophical treatments of narcissism and self‐love. How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40047773" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="de8dda462bf5a5ed5d0388e20572fec5" rel="nofollow" data-download="{"attachment_id":60246934,"asset_id":40047773,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60246934/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2412657" href="https://sewanee.academia.edu/MarkHopwood">Mark Hopwood</a><script data-card-contents-for-user="2412657" type="text/json">{"id":2412657,"first_name":"Mark","last_name":"Hopwood","domain_name":"sewanee","page_name":"MarkHopwood","display_name":"Mark Hopwood","profile_url":"https://sewanee.academia.edu/MarkHopwood?f_ri=18373","photo":"https://0.academia-photos.com/2412657/756755/28314082/s65_mark.hopwood.jpg"}</script></span></span></li><li class="js-paper-rank-work_40047773 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40047773"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40047773, container: ".js-paper-rank-work_40047773", }); 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How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?","downloadable_attachments":[{"id":60246934,"asset_id":40047773,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2412657,"first_name":"Mark","last_name":"Hopwood","domain_name":"sewanee","page_name":"MarkHopwood","display_name":"Mark 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u-lineHeight1_5 u-tcGrayDarkest">The paper discusses the role that Islamic values can play in articulating Islam as an ethical tradition that can shape the international relations.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7025305" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0b42ae1e904ad528819da7c73a8f3ac3" rel="nofollow" data-download="{"attachment_id":33683063,"asset_id":7025305,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button 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Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40167034]'), work: {"id":40167034,"title":"L'amour selon Blaise Pascal dans « La Princesse de Clèves » de Mme de La Fayette : A la recherche de la vérité.","created_at":"2019-08-25T03:05:38.057-07:00","url":"https://www.academia.edu/40167034/Lamour_selon_Blaise_Pascal_dans_La_Princesse_de_Cl%C3%A8ves_de_Mme_de_La_Fayette_A_la_recherche_de_la_v%C3%A9rit%C3%A9?f_ri=18373","dom_id":"work_40167034","summary":null,"downloadable_attachments":[{"id":60388182,"asset_id":40167034,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":17877423,"first_name":"Alexandra","last_name":"Huberson","domain_name":"unibas","page_name":"HubersonAlexandra","display_name":"Alexandra Huberson","profile_url":"https://unibas.academia.edu/HubersonAlexandra?f_ri=18373","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":19444,"name":"17th Century French Literature (Literature)","url":"https://www.academia.edu/Documents/in/17th_Century_French_Literature_Literature_?f_ri=18373","nofollow":true},{"id":31002,"name":"Blaise Pascal","url":"https://www.academia.edu/Documents/in/Blaise_Pascal?f_ri=18373","nofollow":true},{"id":37634,"name":"Amour-Propre","url":"https://www.academia.edu/Documents/in/Amour-Propre?f_ri=18373","nofollow":true},{"id":670840,"name":"Madame De Lafayette","url":"https://www.academia.edu/Documents/in/Madame_De_Lafayette?f_ri=18373"},{"id":846888,"name":"Pensées","url":"https://www.academia.edu/Documents/in/Pensees?f_ri=18373"},{"id":3291303,"name":"La Princesse de Cleves","url":"https://www.academia.edu/Documents/in/La_Princesse_de_Cleves?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_72017227" data-work_id="72017227" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/72017227/%C4%B0slam_D%C3%BC%C5%9F%C3%BCncesinde_De%C4%9Fi%C5%9Fim_ve_D%C3%B6n%C3%BC%C5%9F%C3%BCm_%C4%B0mkan%C4%B1n%C4%B1_Tart%C4%B1%C5%9Fman%C4%B1n_Temellerine_Dair_Gazali_%C3%96rne%C4%9Fi">İslam Düşüncesinde Değişim ve Dönüşüm İmkanını Tartışmanın Temellerine Dair: Gazali Örneği</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The aim of this study is to discuss where the meaning of change and transformation experienced in daily life in Islamic thought is based on. In this regard, this study tries to emphasize the existential moral dimension of this change and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_72017227" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The aim of this study is to discuss where the meaning of change and transformation experienced in daily life in Islamic thought is based on. In this regard, this study tries to emphasize the existential moral dimension of this change and transformation in the context of Ghazali’s thought.<br />The possibility of questioning change and transformation in Islamic thought is interpreted on the basis of "being". In other words, the metaphysical discourse that guides the questioning of the truth and certainty of the truth in the experienced change and transformation process is shaped on the ground of "being". The main problem in this metaphysical discussion is how to base the ground of "being". According to Avicenna, the idea of "being", which cannot be explained but is the first principle of every explanation, exists in human beings directly. Thus, Avicenna, who draws attention to the mental area that makes it possible to be aware of one’s own existence even if it is isolated from all senses, with the metaphor of " the floating man", points out the abstracting ability of the mind as the most reliable place in producing metaphysical discourse on the ground of "being". In this interpretation of Avicenna, the ground of "being", which is the source of understanding the change and transformation, is based on the abstracting character of the mind.<br />Ghazali objects to grounding the questioning of the truth experienced in the process of change and transformation, which is inevitably experienced in daily life, on such an abstract epistemological basis. In the thought of al-Ghazali, since the investigation of the accuracy and certainty of the truth due to the will and power of God resists being reduced to mental universal categories, that is, epistemologically abstract rational thought, the ground of "being", which is the source of understanding change and transformation, is based on the holy text (Qur'an). In this interpretation, al-Ghazali highlights the existential moral meaning of the ground of "being" as opposed to the overly abstracting (tanzih) theoretical attitude. This study claims that it is important to shed light on the foundations of Islamic thought in the example of Ghazali in order to make visible the increasingly abstract contextual framework of questioning change and transformation due to science and technology and to question alternative approaches.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/72017227" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="366ab8b34ecd4d7b98afe6ca8fe6d773" rel="nofollow" data-download="{"attachment_id":81118853,"asset_id":72017227,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/81118853/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12652298" href="https://independent.academia.edu/%C5%9Eeng%C3%BClYa%C5%9Far%C3%96zdemir">Şengül Özdemir</a><script data-card-contents-for-user="12652298" type="text/json">{"id":12652298,"first_name":"Şengül","last_name":"Özdemir","domain_name":"independent","page_name":"ŞengülYaşarÖzdemir","display_name":"Şengül Özdemir","profile_url":"https://independent.academia.edu/%C5%9Eeng%C3%BClYa%C5%9Far%C3%96zdemir?f_ri=18373","photo":"https://0.academia-photos.com/12652298/7141886/8044090/s65__eng_l.ya_ar_zdemir.jpg_oh_413d6cdd69cc880ff2a624bf9bb32409_oe_555b11b6___gda___1432878011_f94b56a853118e9552cfb73c95431ac3"}</script></span></span></li><li class="js-paper-rank-work_72017227 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="72017227"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 72017227, container: ".js-paper-rank-work_72017227", }); 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$(".js-view-count[data-work-id=72017227]").text(description); $(".js-view-count-work_72017227").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_72017227").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="72017227"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="5348" rel="nofollow" href="https://www.academia.edu/Documents/in/Transformation">Transformation</a>, <script data-card-contents-for-ri="5348" type="text/json">{"id":5348,"name":"Transformation","url":"https://www.academia.edu/Documents/in/Transformation?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a>, <script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="49853" rel="nofollow" href="https://www.academia.edu/Documents/in/Ghazali">Ghazali</a>, <script data-card-contents-for-ri="49853" type="text/json">{"id":49853,"name":"Ghazali","url":"https://www.academia.edu/Documents/in/Ghazali?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="102251" rel="nofollow" href="https://www.academia.edu/Documents/in/Al-Ghazalis_Philosophy">Al-Ghazali's Philosophy</a><script data-card-contents-for-ri="102251" type="text/json">{"id":102251,"name":"Al-Ghazali's Philosophy","url":"https://www.academia.edu/Documents/in/Al-Ghazalis_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=72017227]'), work: {"id":72017227,"title":"İslam Düşüncesinde Değişim ve Dönüşüm İmkanını Tartışmanın Temellerine Dair: Gazali Örneği","created_at":"2022-02-20T16:34:13.887-08:00","url":"https://www.academia.edu/72017227/%C4%B0slam_D%C3%BC%C5%9F%C3%BCncesinde_De%C4%9Fi%C5%9Fim_ve_D%C3%B6n%C3%BC%C5%9F%C3%BCm_%C4%B0mkan%C4%B1n%C4%B1_Tart%C4%B1%C5%9Fman%C4%B1n_Temellerine_Dair_Gazali_%C3%96rne%C4%9Fi?f_ri=18373","dom_id":"work_72017227","summary":"The aim of this study is to discuss where the meaning of change and transformation experienced in daily life in Islamic thought is based on. In this regard, this study tries to emphasize the existential moral dimension of this change and transformation in the context of Ghazali’s thought.\nThe possibility of questioning change and transformation in Islamic thought is interpreted on the basis of \"being\". In other words, the metaphysical discourse that guides the questioning of the truth and certainty of the truth in the experienced change and transformation process is shaped on the ground of \"being\". The main problem in this metaphysical discussion is how to base the ground of \"being\". According to Avicenna, the idea of \"being\", which cannot be explained but is the first principle of every explanation, exists in human beings directly. Thus, Avicenna, who draws attention to the mental area that makes it possible to be aware of one’s own existence even if it is isolated from all senses, with the metaphor of \" the floating man\", points out the abstracting ability of the mind as the most reliable place in producing metaphysical discourse on the ground of \"being\". In this interpretation of Avicenna, the ground of \"being\", which is the source of understanding the change and transformation, is based on the abstracting character of the mind.\nGhazali objects to grounding the questioning of the truth experienced in the process of change and transformation, which is inevitably experienced in daily life, on such an abstract epistemological basis. In the thought of al-Ghazali, since the investigation of the accuracy and certainty of the truth due to the will and power of God resists being reduced to mental universal categories, that is, epistemologically abstract rational thought, the ground of \"being\", which is the source of understanding change and transformation, is based on the holy text (Qur'an). In this interpretation, al-Ghazali highlights the existential moral meaning of the ground of \"being\" as opposed to the overly abstracting (tanzih) theoretical attitude. This study claims that it is important to shed light on the foundations of Islamic thought in the example of Ghazali in order to make visible the increasingly abstract contextual framework of questioning change and transformation due to science and technology and to question alternative approaches.\n","downloadable_attachments":[{"id":81118853,"asset_id":72017227,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":12652298,"first_name":"Şengül","last_name":"Özdemir","domain_name":"independent","page_name":"ŞengülYaşarÖzdemir","display_name":"Şengül Özdemir","profile_url":"https://independent.academia.edu/%C5%9Eeng%C3%BClYa%C5%9Far%C3%96zdemir?f_ri=18373","photo":"https://0.academia-photos.com/12652298/7141886/8044090/s65__eng_l.ya_ar_zdemir.jpg_oh_413d6cdd69cc880ff2a624bf9bb32409_oe_555b11b6___gda___1432878011_f94b56a853118e9552cfb73c95431ac3"}],"research_interests":[{"id":5348,"name":"Transformation","url":"https://www.academia.edu/Documents/in/Transformation?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":49853,"name":"Ghazali","url":"https://www.academia.edu/Documents/in/Ghazali?f_ri=18373","nofollow":true},{"id":102251,"name":"Al-Ghazali's Philosophy","url":"https://www.academia.edu/Documents/in/Al-Ghazalis_Philosophy?f_ri=18373","nofollow":true},{"id":353451,"name":"al-Ghazali","url":"https://www.academia.edu/Documents/in/al-Ghazali?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_31841907" data-work_id="31841907" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/31841907/Hilgendorf_Valerius_Derecho_Penal_Parte_General_Ad_Hoc_2017_con_Marcelo_Sancinetti_">Hilgendorf / Valerius, Derecho Penal. Parte General, Ad-Hoc, 2017 [con Marcelo Sancinetti]</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/31841907" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="02f517ad05840f609b51889a0839cd1a" rel="nofollow" data-download="{"attachment_id":52134206,"asset_id":31841907,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/52134206/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1918651" href="https://wue.academia.edu/LeandroDias">Leandro Dias</a><script data-card-contents-for-user="1918651" type="text/json">{"id":1918651,"first_name":"Leandro","last_name":"Dias","domain_name":"wue","page_name":"LeandroDias","display_name":"Leandro Dias","profile_url":"https://wue.academia.edu/LeandroDias?f_ri=18373","photo":"https://0.academia-photos.com/1918651/648385/37596306/s65_leandro.dias.jpg"}</script></span></span></li><li class="js-paper-rank-work_31841907 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="31841907"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 31841907, container: ".js-paper-rank-work_31841907", }); 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In some individuals, aggressive personality traits may be genetically inherited. The... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_34772621" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">People abused by angry discipline as children, may tend to abuse or overly punish other people or themselves for perceived wrongs in their adult life. In some individuals, aggressive personality traits may be genetically inherited. The aggressive personality may feel weakened by having guidelines or boundaries for anger. Anger is a normal human emotion, and these guidelines can help express anger in a healthy way.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/34772621" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d5447581d32d9cdbc1e9db80c0cbc08c" rel="nofollow" data-download="{"attachment_id":65224746,"asset_id":34772621,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65224746/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="345752" href="https://collegemhc.academia.edu/DanielKeeran">Daniel M Keeran MSW</a><script data-card-contents-for-user="345752" type="text/json">{"id":345752,"first_name":"Daniel","last_name":"Keeran MSW","domain_name":"collegemhc","page_name":"DanielKeeran","display_name":"Daniel M Keeran MSW","profile_url":"https://collegemhc.academia.edu/DanielKeeran?f_ri=18373","photo":"https://0.academia-photos.com/345752/94042/30134256/s65_daniel.keeran_msw.jpg"}</script></span></span></li><li class="js-paper-rank-work_34772621 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="34772621"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 34772621, container: ".js-paper-rank-work_34772621", }); 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href="https://www.academia.edu/38747903/Review_Against_Democracy_Jason_Brennan_2016_">Review: Against Democracy (Jason Brennan, 2016)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Everyone agrees democracy is good. Mainstream politicians regularly extol the virtues of popular sovereignty, the ordinary citizen thinks there are few institutions outside the private sphere where democratic control isn't a virtue,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38747903" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Everyone agrees democracy is good. Mainstream politicians regularly extol the virtues of popular sovereignty, the ordinary citizen thinks there are few institutions outside the private sphere where democratic control isn't a virtue, left-wing activists firmly argue that their contemporary call for socialism is uncompromisingly for "a democratic socialism", and even far-right populist leaders emphasize they are not against democracy per se, they only challenge the liberal version of it and propose an illiberal democratic system to take its place.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38747903" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="da84c4fc2b8a3cd7e70db6c4f92edb57" rel="nofollow" data-download="{"attachment_id":58835487,"asset_id":38747903,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58835487/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5453362" href="https://mariborski.academia.edu/TiborRutar">Tibor Rutar</a><script data-card-contents-for-user="5453362" type="text/json">{"id":5453362,"first_name":"Tibor","last_name":"Rutar","domain_name":"mariborski","page_name":"TiborRutar","display_name":"Tibor Rutar","profile_url":"https://mariborski.academia.edu/TiborRutar?f_ri=18373","photo":"https://0.academia-photos.com/5453362/7336797/21887803/s65_tibor.rutar.jpeg"}</script></span></span></li><li class="js-paper-rank-work_38747903 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38747903"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38747903, container: ".js-paper-rank-work_38747903", }); 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$(".js-view-count[data-work-id=38747903]").text(description); $(".js-view-count-work_38747903").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38747903").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38747903"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">11</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="184" rel="nofollow" href="https://www.academia.edu/Documents/in/Sociology">Sociology</a>, <script data-card-contents-for-ri="184" type="text/json">{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="248" rel="nofollow" href="https://www.academia.edu/Documents/in/Social_Psychology">Social Psychology</a>, <script data-card-contents-for-ri="248" type="text/json">{"id":248,"name":"Social Psychology","url":"https://www.academia.edu/Documents/in/Social_Psychology?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1237" rel="nofollow" href="https://www.academia.edu/Documents/in/Social_Sciences">Social Sciences</a>, <script data-card-contents-for-ri="1237" type="text/json">{"id":1237,"name":"Social Sciences","url":"https://www.academia.edu/Documents/in/Social_Sciences?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a><script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38747903]'), work: {"id":38747903,"title":"Review: Against Democracy (Jason Brennan, 2016)","created_at":"2019-04-08T23:27:55.826-07:00","url":"https://www.academia.edu/38747903/Review_Against_Democracy_Jason_Brennan_2016_?f_ri=18373","dom_id":"work_38747903","summary":"Everyone agrees democracy is good. Mainstream politicians regularly extol the virtues of popular sovereignty, the ordinary citizen thinks there are few institutions outside the private sphere where democratic control isn't a virtue, left-wing activists firmly argue that their contemporary call for socialism is uncompromisingly for \"a democratic socialism\", and even far-right populist leaders emphasize they are not against democracy per se, they only challenge the liberal version of it and propose an illiberal democratic system to take its place.","downloadable_attachments":[{"id":58835487,"asset_id":38747903,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5453362,"first_name":"Tibor","last_name":"Rutar","domain_name":"mariborski","page_name":"TiborRutar","display_name":"Tibor Rutar","profile_url":"https://mariborski.academia.edu/TiborRutar?f_ri=18373","photo":"https://0.academia-photos.com/5453362/7336797/21887803/s65_tibor.rutar.jpeg"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=18373","nofollow":true},{"id":248,"name":"Social Psychology","url":"https://www.academia.edu/Documents/in/Social_Psychology?f_ri=18373","nofollow":true},{"id":1237,"name":"Social Sciences","url":"https://www.academia.edu/Documents/in/Social_Sciences?f_ri=18373","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=18373","nofollow":true},{"id":2490,"name":"Political Psychology","url":"https://www.academia.edu/Documents/in/Political_Psychology?f_ri=18373"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=18373"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=18373"},{"id":8208,"name":"Rational Choice","url":"https://www.academia.edu/Documents/in/Rational_Choice?f_ri=18373"},{"id":15708,"name":"Bounded Rationality","url":"https://www.academia.edu/Documents/in/Bounded_Rationality?f_ri=18373"},{"id":17123,"name":"Democracy","url":"https://www.academia.edu/Documents/in/Democracy?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_23908958" data-work_id="23908958" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/23908958/Fuck_Neoliberalism">Fuck Neoliberalism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Yep, fuck it. Neoliberalism sucks. We don't need it.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/23908958" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c596c5f835bffe23f4f19edba371d7f8" rel="nofollow" data-download="{"attachment_id":61271804,"asset_id":23908958,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61271804/download_file?st=MTczOTgxNTkwOCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="271934" href="https://newcastle-au.academia.edu/SimonSpringer">Simon Springer</a><script data-card-contents-for-user="271934" type="text/json">{"id":271934,"first_name":"Simon","last_name":"Springer","domain_name":"newcastle-au","page_name":"SimonSpringer","display_name":"Simon Springer","profile_url":"https://newcastle-au.academia.edu/SimonSpringer?f_ri=18373","photo":"https://0.academia-photos.com/271934/56494/36120073/s65_simon.springer.jpg"}</script></span></span></li><li class="js-paper-rank-work_23908958 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="23908958"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 23908958, container: ".js-paper-rank-work_23908958", }); 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u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Part of a series from Visual Aid Publishing, designed for Kindle, iPad etc. Aimed at a general readership but also useful for teaching purposes, as an accessible, thought provoking and inexpensive introduction. 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Topics include Abortion,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1269771" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Part of a series from Visual Aid Publishing, designed for Kindle, iPad etc. Aimed at a general readership but also useful for teaching purposes, as an accessible, thought provoking and inexpensive introduction.  Topics include Abortion, Euthanasia, Acts and Omissions, Kant, Mill, Hume, Law and Morality, Emotivism, Moral Luck, Altruism, Torture, Suicide, Ethics and Religion, Relativism, Justice and many more (another eighty-five, to be precise).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1269771" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c456799e6028062ad14d712f56298906" rel="nofollow" data-download="{"attachment_id":25137902,"asset_id":1269771,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/25137902/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="331592" href="https://independent.academia.edu/SusanneGibson">Susanne Gibson</a><script data-card-contents-for-user="331592" type="text/json">{"id":331592,"first_name":"Susanne","last_name":"Gibson","domain_name":"independent","page_name":"SusanneGibson","display_name":"Susanne Gibson","profile_url":"https://independent.academia.edu/SusanneGibson?f_ri=18373","photo":"https://0.academia-photos.com/331592/356653/429448/s65_susanne.gibson.jpg"}</script></span></span></li><li class="js-paper-rank-work_1269771 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1269771"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1269771, container: ".js-paper-rank-work_1269771", }); 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$(".js-view-count[data-work-id=1269771]").text(description); $(".js-view-count-work_1269771").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1269771").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1269771"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">17</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="906" rel="nofollow" href="https://www.academia.edu/Documents/in/Applied_Ethics">Applied Ethics</a>, <script data-card-contents-for-ri="906" type="text/json">{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="906" rel="nofollow" href="https://www.academia.edu/Documents/in/Applied_Ethics">Applied Ethics</a><script data-card-contents-for-ri="906" type="text/json">{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1269771]'), work: {"id":1269771,"title":"100 Lessons on Doing the Right Thing in 100 Words or Less","created_at":"2012-01-20T19:09:21.912-08:00","url":"https://www.academia.edu/1269771/100_Lessons_on_Doing_the_Right_Thing_in_100_Words_or_Less?f_ri=18373","dom_id":"work_1269771","summary":"Part of a series from Visual Aid Publishing, designed for Kindle, iPad etc. Aimed at a general readership but also useful for teaching purposes, as an accessible, thought provoking and inexpensive introduction. Topics include Abortion, Euthanasia, Acts and Omissions, Kant, Mill, Hume, Law and Morality, Emotivism, Moral Luck, Altruism, Torture, Suicide, Ethics and Religion, Relativism, Justice and many more (another eighty-five, to be precise). ","downloadable_attachments":[{"id":25137902,"asset_id":1269771,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":331592,"first_name":"Susanne","last_name":"Gibson","domain_name":"independent","page_name":"SusanneGibson","display_name":"Susanne Gibson","profile_url":"https://independent.academia.edu/SusanneGibson?f_ri=18373","photo":"https://0.academia-photos.com/331592/356653/429448/s65_susanne.gibson.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=18373"},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=18373"},{"id":2397,"name":"Religious Education","url":"https://www.academia.edu/Documents/in/Religious_Education?f_ri=18373"},{"id":6248,"name":"Religious Ethics","url":"https://www.academia.edu/Documents/in/Religious_Ethics?f_ri=18373"},{"id":6248,"name":"Religious Ethics","url":"https://www.academia.edu/Documents/in/Religious_Ethics?f_ri=18373"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=18373"},{"id":11720,"name":"Social Ethics","url":"https://www.academia.edu/Documents/in/Social_Ethics?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":33855,"name":"Moral and Political Philosophy","url":"https://www.academia.edu/Documents/in/Moral_and_Political_Philosophy?f_ri=18373"},{"id":33855,"name":"Moral and Political Philosophy","url":"https://www.academia.edu/Documents/in/Moral_and_Political_Philosophy?f_ri=18373"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies?f_ri=18373"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43952714" data-work_id="43952714" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43952714/Machismo_y_violencia_de_g%C3%A9nero_en_Am%C3%A9rica_Latina_un_retraso_moral_cultural_y_pol%C3%ADtico_en_materia_feminista">Machismo y violencia de género en América Latina: un retraso moral cultural y político en materia feminista</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">La cultura patriarcal se extiende por todos los continentes, sin embargo, no con la misma intensidad y calidad. En este breve ensayo se muestra cómo algunas naciones de la mano de los movimientos feministas han logrado modificar la... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43952714" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">La cultura patriarcal se extiende por todos los continentes, sin embargo, no con la misma intensidad y calidad. En este breve ensayo se muestra cómo algunas naciones de la mano de los movimientos feministas han logrado modificar la conciencia moral colectiva. A su vez, se muestra el retraso de América Latina en las políticas sociales y feministas, así como su relación con la violencia de género.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43952714" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="73448e4ea35711b2b63fc03a15f33edf" rel="nofollow" data-download="{"attachment_id":64278760,"asset_id":43952714,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64278760/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="67668119" href="https://independent.academia.edu/FELIPEMUJICAJOHNSON">FELIPE MUJICA JOHNSON</a><script data-card-contents-for-user="67668119" type="text/json">{"id":67668119,"first_name":"FELIPE","last_name":"MUJICA JOHNSON","domain_name":"independent","page_name":"FELIPEMUJICAJOHNSON","display_name":"FELIPE MUJICA JOHNSON","profile_url":"https://independent.academia.edu/FELIPEMUJICAJOHNSON?f_ri=18373","photo":"https://0.academia-photos.com/67668119/17596489/91099820/s65_felipe.mujica_johnson.png"}</script></span></span></li><li class="js-paper-rank-work_43952714 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43952714"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43952714, container: ".js-paper-rank-work_43952714", }); });</script></li><li class="js-percentile-work_43952714 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43952714; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_43952714"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_43952714 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="43952714"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43952714; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43952714]").text(description); $(".js-view-count-work_43952714").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_43952714").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="43952714"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="388" rel="nofollow" href="https://www.academia.edu/Documents/in/Latin_American_Studies">Latin American Studies</a>, <script data-card-contents-for-ri="388" type="text/json">{"id":388,"name":"Latin American Studies","url":"https://www.academia.edu/Documents/in/Latin_American_Studies?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="4213" rel="nofollow" href="https://www.academia.edu/Documents/in/Evolution_of_Morality">Evolution of Morality</a>, <script data-card-contents-for-ri="4213" type="text/json">{"id":4213,"name":"Evolution of Morality","url":"https://www.academia.edu/Documents/in/Evolution_of_Morality?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10453" rel="nofollow" href="https://www.academia.edu/Documents/in/Feminism">Feminism</a>, <script data-card-contents-for-ri="10453" type="text/json">{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a><script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=43952714]'), work: {"id":43952714,"title":"Machismo y violencia de género en América Latina: un retraso moral cultural y político en materia feminista","created_at":"2020-08-26T01:44:35.594-07:00","url":"https://www.academia.edu/43952714/Machismo_y_violencia_de_g%C3%A9nero_en_Am%C3%A9rica_Latina_un_retraso_moral_cultural_y_pol%C3%ADtico_en_materia_feminista?f_ri=18373","dom_id":"work_43952714","summary":"La cultura patriarcal se extiende por todos los continentes, sin embargo, no con la misma intensidad y calidad. En este breve ensayo se muestra cómo algunas naciones de la mano de los movimientos feministas han logrado modificar la conciencia moral colectiva. A su vez, se muestra el retraso de América Latina en las políticas sociales y feministas, así como su relación con la violencia de género. ","downloadable_attachments":[{"id":64278760,"asset_id":43952714,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":67668119,"first_name":"FELIPE","last_name":"MUJICA JOHNSON","domain_name":"independent","page_name":"FELIPEMUJICAJOHNSON","display_name":"FELIPE MUJICA JOHNSON","profile_url":"https://independent.academia.edu/FELIPEMUJICAJOHNSON?f_ri=18373","photo":"https://0.academia-photos.com/67668119/17596489/91099820/s65_felipe.mujica_johnson.png"}],"research_interests":[{"id":388,"name":"Latin American Studies","url":"https://www.academia.edu/Documents/in/Latin_American_Studies?f_ri=18373","nofollow":true},{"id":4213,"name":"Evolution of Morality","url":"https://www.academia.edu/Documents/in/Evolution_of_Morality?f_ri=18373","nofollow":true},{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true},{"id":39673,"name":"Feminism and Social Justice","url":"https://www.academia.edu/Documents/in/Feminism_and_Social_Justice?f_ri=18373"},{"id":57478,"name":"Feminismo","url":"https://www.academia.edu/Documents/in/Feminismo?f_ri=18373"},{"id":159995,"name":"América Latina","url":"https://www.academia.edu/Documents/in/Am%C3%A9rica_Latina?f_ri=18373"},{"id":363047,"name":"Patriarchal Society","url":"https://www.academia.edu/Documents/in/Patriarchal_Society?f_ri=18373"},{"id":609885,"name":"Machismo","url":"https://www.academia.edu/Documents/in/Machismo?f_ri=18373"},{"id":835100,"name":"Patriarcado","url":"https://www.academia.edu/Documents/in/Patriarcado?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41873065" data-work_id="41873065" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41873065/Factor_Structure_and_Psychometric_Properties_of_Persian_Version_of_Moral_Agency_Scale">Factor Structure and Psychometric Properties of Persian Version of Moral Agency Scale</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Many researchers believe that the proper identification of psychology variables depends on using accurate tools that function beyond cultural, political and social attachments for measuring the psychological features in human societies.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41873065" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Many researchers believe that the proper identification of psychology variables depends on using accurate tools that function beyond cultural, political and social attachments for measuring the psychological features in human societies. In this regard, the present study has been conducted to examine the psychometric properties and factor structure of Black’s Moral Agency Scale (2016) in Iranian population. This scale has 15 items with three subscales of responsibility, external attribution and group pressure that has been validated with a desirable validity and reliability in American-European society. In the present study, to use this scale first the Persian version was prepared using back translation and then it was distributed among a sample of 381 male and female students of the University of Mazandaran, who were selected through multi-stage cluster sampling to participate in this study. In the next step, the construct validity of the scale was examined by exploratory factor analysis method. The results showed that after removing 2 items due to loading onto a factor other than the main factor, the scale has a three-factorial structure such as the original version. Then, to examine the confirmatory factor analysis, the model's fit was evaluated using Amos software, which confirmed the results of the structure obtained from the exploratory factor analysis. Moreover, for further evaluation of the validity of the scale, the correlations between the factors and the total score was examined through Pearson's correlation, and results indicated a good correlation between the subscales with the total score of the scale. To assess the reliability of the scale, the Cronbach's alpha coefficient was adopted. The Cronbach's alpha for responsibility, group pressure, external attribution and total scale scores were 0.53, 0.57, 0.55, and 0.60, respectively. Finally, with due regard to the data obtained from this research, it can be said that the present scale has an acceptable reliability and validity and is suitable for use by Iranian researchers in future studies.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41873065" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fd12d792342da4afbe2480938a3c5144" rel="nofollow" data-download="{"attachment_id":62003559,"asset_id":41873065,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62003559/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="99961526" href="https://tufts.academia.edu/RoyaAbbasiAsl">Roya Abbasi-Asl</a><script data-card-contents-for-user="99961526" type="text/json">{"id":99961526,"first_name":"Roya","last_name":"Abbasi-Asl","domain_name":"tufts","page_name":"RoyaAbbasiAsl","display_name":"Roya Abbasi-Asl","profile_url":"https://tufts.academia.edu/RoyaAbbasiAsl?f_ri=18373","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_41873065 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41873065"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41873065, container: ".js-paper-rank-work_41873065", }); });</script></li><li class="js-percentile-work_41873065 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41873065; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_41873065"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_41873065 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="41873065"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41873065; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41873065]").text(description); $(".js-view-count-work_41873065").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41873065").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41873065"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="46" rel="nofollow" href="https://www.academia.edu/Documents/in/Business_Ethics">Business Ethics</a>, <script data-card-contents-for-ri="46" type="text/json">{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="906" rel="nofollow" href="https://www.academia.edu/Documents/in/Applied_Ethics">Applied Ethics</a>, <script data-card-contents-for-ri="906" type="text/json">{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="907" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Psychology">Moral Psychology</a><script data-card-contents-for-ri="907" type="text/json">{"id":907,"name":"Moral Psychology","url":"https://www.academia.edu/Documents/in/Moral_Psychology?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41873065]'), work: {"id":41873065,"title":"Factor Structure and Psychometric Properties of Persian Version of Moral Agency Scale","created_at":"2020-02-05T15:32:50.427-08:00","url":"https://www.academia.edu/41873065/Factor_Structure_and_Psychometric_Properties_of_Persian_Version_of_Moral_Agency_Scale?f_ri=18373","dom_id":"work_41873065","summary":"Many researchers believe that the proper identification of psychology variables depends on using accurate tools that function beyond cultural, political and social attachments for measuring the psychological features in human societies. In this regard, the present study has been conducted to examine the psychometric properties and factor structure of Black’s Moral Agency Scale (2016) in Iranian population. This scale has 15 items with three subscales of responsibility, external attribution and group pressure that has been validated with a desirable validity and reliability in American-European society. In the present study, to use this scale first the Persian version was prepared using back translation and then it was distributed among a sample of 381 male and female students of the University of Mazandaran, who were selected through multi-stage cluster sampling to participate in this study. In the next step, the construct validity of the scale was examined by exploratory factor analysis method. The results showed that after removing 2 items due to loading onto a factor other than the main factor, the scale has a three-factorial structure such as the original version. Then, to examine the confirmatory factor analysis, the model's fit was evaluated using Amos software, which confirmed the results of the structure obtained from the exploratory factor analysis. Moreover, for further evaluation of the validity of the scale, the correlations between the factors and the total score was examined through Pearson's correlation, and results indicated a good correlation between the subscales with the total score of the scale. To assess the reliability of the scale, the Cronbach's alpha coefficient was adopted. The Cronbach's alpha for responsibility, group pressure, external attribution and total scale scores were 0.53, 0.57, 0.55, and 0.60, respectively. Finally, with due regard to the data obtained from this research, it can be said that the present scale has an acceptable reliability and validity and is suitable for use by Iranian researchers in future studies.","downloadable_attachments":[{"id":62003559,"asset_id":41873065,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":99961526,"first_name":"Roya","last_name":"Abbasi-Asl","domain_name":"tufts","page_name":"RoyaAbbasiAsl","display_name":"Roya Abbasi-Asl","profile_url":"https://tufts.academia.edu/RoyaAbbasiAsl?f_ri=18373","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":46,"name":"Business Ethics","url":"https://www.academia.edu/Documents/in/Business_Ethics?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=18373","nofollow":true},{"id":907,"name":"Moral Psychology","url":"https://www.academia.edu/Documents/in/Moral_Psychology?f_ri=18373","nofollow":true},{"id":4213,"name":"Evolution of Morality","url":"https://www.academia.edu/Documents/in/Evolution_of_Morality?f_ri=18373"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=18373"},{"id":9457,"name":"Morality (Social Psychology)","url":"https://www.academia.edu/Documents/in/Morality_Social_Psychology_?f_ri=18373"},{"id":9795,"name":"Personal and Moral Autonomy","url":"https://www.academia.edu/Documents/in/Personal_and_Moral_Autonomy?f_ri=18373"},{"id":11922,"name":"Moral Panic","url":"https://www.academia.edu/Documents/in/Moral_Panic?f_ri=18373"},{"id":12383,"name":"Moral Theology","url":"https://www.academia.edu/Documents/in/Moral_Theology?f_ri=18373"},{"id":12890,"name":"Moral Development","url":"https://www.academia.edu/Documents/in/Moral_Development?f_ri=18373"},{"id":14122,"name":"Moral and Ethical Issues in Science","url":"https://www.academia.edu/Documents/in/Moral_and_Ethical_Issues_in_Science?f_ri=18373"},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373"},{"id":19254,"name":"Moral Education","url":"https://www.academia.edu/Documents/in/Moral_Education?f_ri=18373"},{"id":33855,"name":"Moral and Political Philosophy","url":"https://www.academia.edu/Documents/in/Moral_and_Political_Philosophy?f_ri=18373"},{"id":59532,"name":"Moral","url":"https://www.academia.edu/Documents/in/Moral?f_ri=18373"},{"id":69868,"name":"Moral Judgment","url":"https://www.academia.edu/Documents/in/Moral_Judgment?f_ri=18373"},{"id":83952,"name":"Morality","url":"https://www.academia.edu/Documents/in/Morality?f_ri=18373"},{"id":471274,"name":"Moral Agency","url":"https://www.academia.edu/Documents/in/Moral_Agency?f_ri=18373"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_909257" data-work_id="909257" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/909257/Applying_the_contribution_principle">Applying the contribution principle</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">When are we responsible for addressing the acute deprivations of others beyond state borders? One widely held view is that we are responsible for addressing or preventing acute deprivations insofar as we have contributed to them or are... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_909257" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">When are we responsible for addressing the acute deprivations of others beyond state borders? One widely held view is that we are responsible for addressing or preventing acute deprivations insofar as we have contributed to them or are contributing to bringing them about. But how should agents who endorse this ''contribution principle'' of allocating responsibility yet are uncertain whether or how much they have contributed to some problem conceive of their responsibilities with respect to it? Legal systems adopt formal norms that set the burden of proof, the standard of proof, and the constraints on admissible evidence, which help courts to apply liability rules in cases where there are significant evidential uncertainties. Applying principles for determining ethical responsibilities, too, require such norms. Their content, however, should be much different from that found in criminal and even civil legal settings, where the moral costs of falsely holding those responsible for bringing about some harm are more worrisome. Instead of demanding that an agent be shown to have contributed to some deprivation ''beyond a reasonable doubt,'' we should express a willingness to err in favor of the acutely deprived subjects, demanding that even those agents who merely suspect that they may have substantially contributed to these deprivations undertake efforts to address them.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/909257" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b16067de9285ef02809eb1a7fb2b90bd" rel="nofollow" data-download="{"attachment_id":31731096,"asset_id":909257,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31731096/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="728562" href="https://anu-au.academia.edu/ChristianBarry">Christian Barry</a><script data-card-contents-for-user="728562" type="text/json">{"id":728562,"first_name":"Christian","last_name":"Barry","domain_name":"anu-au","page_name":"ChristianBarry","display_name":"Christian Barry","profile_url":"https://anu-au.academia.edu/ChristianBarry?f_ri=18373","photo":"https://0.academia-photos.com/728562/249017/49884111/s65_christian.barry.jpg"}</script></span></span></li><li class="js-paper-rank-work_909257 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="909257"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 909257, container: ".js-paper-rank-work_909257", }); });</script></li><li class="js-percentile-work_909257 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 909257; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_909257"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_909257 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="909257"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 909257; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=909257]").text(description); $(".js-view-count-work_909257").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_909257").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="909257"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="18373" rel="nofollow" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a><script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=909257]'), work: {"id":909257,"title":"Applying the contribution principle","created_at":"2011-09-12T15:12:28.365-07:00","url":"https://www.academia.edu/909257/Applying_the_contribution_principle?f_ri=18373","dom_id":"work_909257","summary":"When are we responsible for addressing the acute deprivations of others beyond state borders? One widely held view is that we are responsible for addressing or preventing acute deprivations insofar as we have contributed to them or are contributing to bringing them about. But how should agents who endorse this ''contribution principle'' of allocating responsibility yet are uncertain whether or how much they have contributed to some problem conceive of their responsibilities with respect to it? Legal systems adopt formal norms that set the burden of proof, the standard of proof, and the constraints on admissible evidence, which help courts to apply liability rules in cases where there are significant evidential uncertainties. Applying principles for determining ethical responsibilities, too, require such norms. Their content, however, should be much different from that found in criminal and even civil legal settings, where the moral costs of falsely holding those responsible for bringing about some harm are more worrisome. Instead of demanding that an agent be shown to have contributed to some deprivation ''beyond a reasonable doubt,'' we should express a willingness to err in favor of the acutely deprived subjects, demanding that even those agents who merely suspect that they may have substantially contributed to these deprivations undertake efforts to address them.","downloadable_attachments":[{"id":31731096,"asset_id":909257,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":728562,"first_name":"Christian","last_name":"Barry","domain_name":"anu-au","page_name":"ChristianBarry","display_name":"Christian Barry","profile_url":"https://anu-au.academia.edu/ChristianBarry?f_ri=18373","photo":"https://0.academia-photos.com/728562/249017/49884111/s65_christian.barry.jpg"}],"research_interests":[{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_2041581" data-work_id="2041581" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/2041581/Euthanasie_et_autonomie">Euthanasie et autonomie</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Le débat parlementaire qui a conduit, en Belgique, à l’adoption d’une loi dépénalisant l’euthanasie a présenté la particularité de voir, tour à tour, partisans et opposants de la proposition se prévaloir de l’humanisme moderne et de... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_2041581" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Le débat parlementaire qui a conduit, en Belgique, à l’adoption d’une loi dépénalisant l’euthanasie a présenté la particularité de voir, tour à tour, partisans et opposants de la proposition se prévaloir de l’humanisme moderne et de l’idéal de l’autonomie de la personne. Contre ceux qui estiment que toute réticence par rapport à cette loi peut se justifier que par des motifs religieux et prémodernes, nous voudrions dans cet article montrer comment notre conception, d’inspiration kantienne, de l’autonomie nous invite à préférer une justification de la pratique d’euthanasies par la notion d’état de nécessité plutôt que sa dépénalisation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2041581" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d3cbb53ec8215e2023de972efc131c83" rel="nofollow" data-download="{"attachment_id":29608852,"asset_id":2041581,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/29608852/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2666951" href="https://fundp.academia.edu/LaurentdeBriey">Laurent de Briey</a><script data-card-contents-for-user="2666951" type="text/json">{"id":2666951,"first_name":"Laurent","last_name":"de Briey","domain_name":"fundp","page_name":"LaurentdeBriey","display_name":"Laurent de Briey","profile_url":"https://fundp.academia.edu/LaurentdeBriey?f_ri=18373","photo":"https://0.academia-photos.com/2666951/851749/1060508/s65_laurent.de_briey.jpg"}</script></span></span></li><li class="js-paper-rank-work_2041581 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="2041581"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 2041581, container: ".js-paper-rank-work_2041581", }); 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Contre ceux qui estiment que toute réticence par rapport à cette loi peut se justifier que par des motifs religieux et prémodernes, nous voudrions dans cet article montrer comment notre conception, d’inspiration kantienne, de l’autonomie nous invite à préférer une justification de la pratique d’euthanasies par la notion d’état de nécessité plutôt que sa dépénalisation.","downloadable_attachments":[{"id":29608852,"asset_id":2041581,"asset_type":"Work","always_allow_download":false},{"id":29608866,"asset_id":2041581,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2666951,"first_name":"Laurent","last_name":"de Briey","domain_name":"fundp","page_name":"LaurentdeBriey","display_name":"Laurent de Briey","profile_url":"https://fundp.academia.edu/LaurentdeBriey?f_ri=18373","photo":"https://0.academia-photos.com/2666951/851749/1060508/s65_laurent.de_briey.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=18373","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=18373","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44416839" data-work_id="44416839" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44416839/On_Justifying_Human_Rights">On Justifying Human Rights</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This chapter is a contribution to the philosophy of human rights and in particular to the vital issue of how to justify them. In the first and second part, I give a brief depiction of the nature of human rights and examine four different... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44416839" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This chapter is a contribution to the philosophy of human rights and in particular to the vital issue of how to justify them. In the first and second part, I give a brief depiction of the nature of human rights and examine four different approaches to justifying human rights: the natural rights approach, the divine rights approach, the fundamental interests approach, and the personal autonomy approach. The third part broadly outlines and examines a novel approach, which can be called the rational rights approach to human rights, and is based on a modified version of Kant’s notion of rationality and Rawls’ idea of the veil of ignorance. The final part defends the rational rights approach against some main objections.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44416839" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0585727228c5cb31312a330b3cb0bdb1" rel="nofollow" data-download="{"attachment_id":64829710,"asset_id":44416839,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64829710/download_file?st=MTczOTgxNTkwOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="257526" href="https://uni-tuebingen.academia.edu/JohnStewartGordon">John-Stewart Gordon</a><script data-card-contents-for-user="257526" type="text/json">{"id":257526,"first_name":"John-Stewart","last_name":"Gordon","domain_name":"uni-tuebingen","page_name":"JohnStewartGordon","display_name":"John-Stewart Gordon","profile_url":"https://uni-tuebingen.academia.edu/JohnStewartGordon?f_ri=18373","photo":"https://0.academia-photos.com/257526/32279752/29255607/s65_john-stewart.gordon.jpg"}</script></span></span></li><li class="js-paper-rank-work_44416839 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44416839"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44416839, container: ".js-paper-rank-work_44416839", }); 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In the first and second part, I give a brief depiction of the nature of human rights and examine four different approaches to justifying human rights: the natural rights approach, the divine rights approach, the fundamental interests approach, and the personal autonomy approach. The third part broadly outlines and examines a novel approach, which can be called the rational rights approach to human rights, and is based on a modified version of Kant’s notion of rationality and Rawls’ idea of the veil of ignorance. The final part defends the rational rights approach against some main objections.","downloadable_attachments":[{"id":64829710,"asset_id":44416839,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":257526,"first_name":"John-Stewart","last_name":"Gordon","domain_name":"uni-tuebingen","page_name":"JohnStewartGordon","display_name":"John-Stewart Gordon","profile_url":"https://uni-tuebingen.academia.edu/JohnStewartGordon?f_ri=18373","photo":"https://0.academia-photos.com/257526/32279752/29255607/s65_john-stewart.gordon.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=18373","nofollow":true},{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology?f_ri=18373","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=18373","nofollow":true},{"id":2592,"name":"Human 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href="https://www.academia.edu/44249668/Karl_Alpheus_Kant_und_Scheler">Karl Alpheus: Kant und Scheler</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Hier ist eine Perle der philosophischen Literatur anzuzeigen.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44249668" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="802974f866356b6f119b13c6eb120947" rel="nofollow" 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