New radical environmental action movements are attracting large numbers of diverse actors who inevitably will take inspiration and learn from mistakes of those radical environmental organizations ...that precede them and continue today into middle age. The representational strategies of these established organizations are of specific interest as they enter a maturity phase that coincides with the planet experiencing an unprecedented anthropogenic moment of reckoning – a time when more broadly engaging and transformative activism is paramount to reconfiguring ecological, societal, and spatial orientations. We focus on Sea Shepherd, a global ocean protection organization founded in the same decade as many other formatively radical organizations, to examine its historic and current representations of its direct action stance; its multiple and at times conflicting positioning of cetaceans; its emphasis on celebrity and timely campaigns; and its longstanding military, war, and piracy framing – much of which has garnered attention based on appealing to news values of conventional media outlets. We illustrate ways direct action may be framed as in opposition to current extractive practices (against framing) or as a collaborative means to thriving futures (with framing) and consider ways activism frames might eschew violent clashes and celebrity long valued by conventional media outlets and speak more to today’s broader internet-savvy populations and to the reconfigurative potential of guardianship, interconnectedness, and nurturance.
Religious Epistemology and Dialectic Hajj Muhammad legenhausen
Pizhūhishʹhā-yi falsafī-kalāmī : faṣlnāmah-ʼi Dānishgāh-i Qum,
09/2019, Volume:
21, Issue:
3
Journal Article
Peer reviewed
Open access
Hajj Muhammad Legenhausen* Received: 20/02/2019 | Accepted: 15/04/2019 Much recent discussion of the epistemology of religious belief has focused on justification of belief in the existence ...of God. Religious belief, however, includes much more than belief in God. In this paper, it is argued that the justification of belief in God is best seen in the context of other interrelated religious beliefs and practices. Philosophers of religion argue about whether religious belief requires evidence and on the sorts of arguments that have been presented. In this paper, a dialectical approach to the justification of religious belief is suggested that draws upon Hegel, Peirce, and W. E. Hocking. Rational reflection on the nature of experience that provides the solution to the problems of skepticism and solipsism in the Hegelian tradition, a tradition self-consciously developed by both Peirce and Hocking. If reason itself is only manifest in social exchanges, then the rationality of religious belief cannot be a private affair restricted to the subject of experience; rather it is the process of communicative interactions in accord with the overlapping norms of those who participate in them. Finally, some implications of this approach for the problem of religious diversity are sketched. * Professor of Philosophy, The Imam Khomeini Education and Research Institute, Qom, Iran ׀ legenhausen@yahoo.com 🞕 Legenhausen, M. (2019). Religious Epistemology and Dialectic. The Journal of Philosophical-Theological Research, 21(81), 43-58. doi: 10.22091/PFK.2019.4085.2065.
In this article, I argue that it is misleading to dichotomize the West as being either/or and the East as being both/and. The West has thought dialectically since ancient Greece. I offer a typology ...to compare and contrast three dialectical or non-either/or logical systems or ways of thinking: Chinese Yin-Yang philosophy, Hegel's dialectic, and Niels Bohr's complementarity principle, as well as Aristotle's formal (either/or) logic. I show that the four logical systems have differences and similarities and show that Westerners can and do think dialectically. I also argue that Chinese Yin-Yang philosophy, while useful and powerful in some situations, is not always superior to the other logical systems and philosophies. My purpose is to alert Chinese management scholars to the dangers of overconfidence and to stimulate discussion and debate on the true value of Yin-Yang in particular and the promotion of Chinese indigenous management research in general. To that end, I present my opinion on the merits and drawbacks of Yin-Yang and posit that it may inspire but cannot guide Chinese indigenous management research because Chinese philosophy lacks a well-defined methodology and operationalizable methods.
In this text, the dialectic passage of capital-form to State-form on a global scale was referenced within the historical setting located beyond Fordism and globalization. Both forms born, live and ...die.
Alexander Bogdanov’s first work of philosophy,
Basic Elements of the Historical View of Nature
, was fundamentally influenced by Friedrich Engels. As a Marxist philosopher seeking to elaborate a ...comprehensive, systematic, and scientific worldview appropriate for worker–students, Bogdanov found inspiration in Engels’s
Anti-Dühring
, which provided him with his monist conception of being and his ‘historical view of nature’ and pointed him toward three critical elements of his work: the monism of motion (energy), Spinoza’s naturalist and determinist system, and Charles Darwin’s conception of natural selection. Bogdanov’s overall goal was to demonstrate that in nature, life, the psyche, and society there is no such thing as self-generated motion; all change occurs because of external action. For the individual and for society this means that existence determines consciousness, and societies evolve as a result of their struggle for existence, which is manifested first and foremost in labor.
Publication of a new general biography of Marx is a reminder that no intellectual biography exists. This is an extraordinary omission, and the present article offers a draft outline of such a ...biography. Some central elements from established twentieth-century views of Marx are reviewed and upheld, such as the centrality of his early ideas before 1848 and the essential unity of his thought overall. Yet there are also substantial revisions and clarifications: the supreme importance of labour (rather than alienated labour); the revised status of the 'German Ideology'; the mistaken neglect of the Poverty of Philosophy; Marx's identity as a synthetic and universalist thinker. More important than any particular finding is the underlying analytical standpoint. Marx is treated as a historical subject like any other. He is removed from the partial isolation created by political constraint or embarrassment, and located unreservedly within the broad stream of the history of ideas, a stream which is continuous with the present. In this history, Marx and his Western European reception are two of the greatest subjects.
Safe spaces have the potential to become prefigurative groups that aim to create social change. The idea of a safe space as a place separate and sheltered from dominant culture to mobilize for social ...change has gained traction in a number of academic and practical areas. However, safe spaces have the ability to be both progressive and regressive. To guide our discussion we utilize the concept of community-diversity dialectic to address the tension between these forces within two settings. First we discuss research in an upper level college course rooted in feminist praxis. Then we discuss a faith community’s use of adaptive liturgy with parishioners with intellectual disabilities. Following this discussion, we offer a new term, “critical collective spaces”, to better capture the work done in these spaces. We offer this alternative label to move popular and academic discourse away from debating about how “safe” these spaces are (or are not) and toward a more nuanced discussion of the community-diversity dialectic and other tensions within these spaces. Our overall intention is to generate dialogue on the regressive and progressive aspects of these locations and to inform the activism and community building process within prefigurative politics more broadly.
This study discusses the meaning of dowry contextually by using a historical-anthropological approach, assuming the dowry verse does not descend in empty space, but descends in the midst of the ...seventh-century ignorance Arab society which already has deep-rooted traditions. Anthropologically, the meaning of the dowry tradition is inseparable from the dynamics of culture that existed at that time. The scope of this study includes four things, first, the tradition of mahr in the ignorance period, second, the dialectic of God's revelation with the dowry tradition and the third review of Tasyakkul-Tasykil Nasr Hamid Abu Zayd's theory and the fourth, anthropological studies of religion as culture with Geertz's theory model of reality and model for reality. In this study, there is a dialectic between the revelation of God and the tradition of dowry in the ignorant Arab community who consider dowry as a medium of exchange for women to be married. Alquran is present, by adopting the tradition of dowry that has been running but constructs the meaning and practice of dowry based on the world view Alquran. Alquran means dowry as a mandatory gift for proof of love and sincerity (saduqat) which is given voluntarily (nihlah) with the intention of worshiping Allah.
Dialectic in the Phaedrus Hayase, Atsushi
Phronesis (Leiden, Netherlands),
01/2016, Volume:
61, Issue:
2
Journal Article
Peer reviewed
This article offers a new interpretation of Plato's method of collection and division as formulated in the Phaedrus (265c5-266c1), in light of a detailed examination of the surrounding context. It ...argues that Socrates carefully distinguishes the characteristic operations of the method from its applications. It shows that collection and division are to be construed independently of one another, and that the collection of F-ness is equivalent to the procedure for the definition of F-ness; and it clarifies three kinds of application that are mentioned in the Phaedrus: simple definition, definition supplemented with division, and scientific analysis.
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