Maraming paraan ang pagsusuri sa problema ng pulitika sa Pilipinas. Para sa mga moralista at ideyalista, halimbawa, maaari itong tingnan gamit ang perspektibo ng sistema ng pagpapahalaga at moralidad; para sa mga materyalista naman, maaari din itong himayin gamit ang perspektibo ng pagka-di-pantay-pantay ng kayamanan at kapangyarihan ng ating mga mamamayan; o hindi kaya para sa mga eksperto sa sistema at istraktura, maaari din itong dalumatin gamit ang perspektibo ng ating marupok na burukrasya. Susubukan ng papel na ito na pag-aralan (...) ang paksa sa pamamagitan ng pagsusuri sa konsepto ng pamumuno na hinihiling ng ating demokratikong sistema at sa kaparehong konseptong umiiiral naman sa kamalayan ng ating mga kababayan. Gagamitin ng pagsusuring ito, bilang teoretikal na balangkas, ang isang uri ng antropolohikal na teorya at pamamaraan na kilala bilang “kognitibong antropolohiya”. (shrink)

I would like to begin my thesis with a general overview of a book on African sage philosophy (1990) written by the prominent African philosopher Henry Odera Oruka (1944-1995), My reading of this book on philosophic sagacity needs to be equipped by two underlying backgrounds of philosophic sagacity. The first background is a perspective of the intercultural philosophy. The second one explains of philosophic sagacity in the African setting.

This study examined the challenges for supervisors and managers of managing sick leave within a New Zealand university. We used a qualitative research design, interviewing 20 university staff across the academic and service divisions who had managerial roles. We applied Habermas’ distinctions of technical instrumental, practical relational, and emancipatory critical transformative interests, and his twofold distinction of system and lifeworld to our analysis. The primary findings suggest that while the technical instrumental discourses were dominant within the university bureaucracy, managers drew (...) upon practical relational and emancipatory critical transformative discourses to justify the considerable discretion they exercised in managing sick leave. Far from being incidental, these humanistic elements are as much a part of the bureaucracy as the rational elements and are fundamental to the system’s equilibrium. (shrink)

lnek rekapituluje ideov vchodiska Alfreda Schtze, kter se na pd metodologie spoleenskch vd sna o syntzu pspvk Edmunda Husserla a Maxe Webera. Pestoe v ranm obdob Schtz blzce nsleduje Husserlv fenomenologick pstup, projevuje se ji zde v prvn ad draz na empirick charakter zkoumn, kter navazuje na weberovskou linii argumentace a stav se i proti nzorm dalho ze Schtzovch velkch uitel, Ludwiga von Misese. lnek postupn analyzuje klov znaky Schtzovy vlastn metody a ukazuje klov postaven, kter hraje pi naem vdeckm (...) i kadodennm rozumn svtu, v nm ijeme, typizace a anonymizace. Z fenomenologickch vchodisek se tak dostvme k problematice Weberovch idelnch typ a v zvru i na pdu Rakousk ekonomie reprezentovan von Misesem, jeho nkter neudriteln vchodiska se Schtz sna modifikovat. (shrink)

The paper discusses the topic of scientific objectivity and how it can be achieved by revealing the views of both leading 20-th century thinkers – Max Weber and Sir Karl Popper. Weber’s conception of ‘value-free science’ is discussed in the first part of the paper. My argument here is put forward according to which the conditions in Germany after WWI and the tendency to politicization of the ‘German science’ served as one of the reasons why Weber concerned himself with investigating (...) scientific objectivity, both in scientific research and in teaching science in universities. The second part reveals Karl Popper’s ideas on the topic of objectivity in science with special emphasis on scientific criticism and rational discussion as the basis of Popper’s solution of the problem. Comparisons between the ‘Weberian’ and the ‘Popperian’ conceptions of scientific objectivity are drawn. (shrink)

Weber’s conception of politics has long been interpreted in relativistic and “agonistic” terms. Such interpretations neglect Weber’s notion of “objectivity” as well as the complex links between politics as “community,” on the one hand, and as “value sphere,” on the other. Seen against this backdrop, Berufpolitik becomes a balancing act in which the pursuit of subjective values is objectively constrained not only by the ethic of responsibility, but more generally by the political imperative to safeguard the preconditions for communal order (...) and, in late modernity, of liberal freedoms. Without them, neither the objective “clarity” generated by science nor the subjective political commitments based on “clear vision” would be possible. (shrink)

What is the future of religion ? Some expect the resurgence and ultimate triumph of this or that fundamentalism . Some expect the religious phenomenon itself to weaken and die, a casualty to the science of our day. Others, observing the history of religion, expect that it will continue to evolve, inextricably connected to and yet clearly distinct from its past. If such an evolution occurs, what will religions of the future be like?

This study was conducted with two congregations from two different joining denominations within the United Reformed Church in two post-industrial towns. I spent two years with each congregation as a participant observer, taking part in congregational life and interviewing members for a total of four years. My interest is in the activity that members of these congregations undertake to sustain and change their congregation’s identity. What particularly interested me was how a Reformed cultural identity was sustained, as there is no (...) central body preserving the tradition. In tackling these issues, I explore the interplay of identity with location, community and worship. The recurring tensions drew my attention to the ways identity is renegotiated, which I explore further by engaging with the dynamic metaphor of flow and turbulence. I formulate a concept of belonging by modifying Foucault’s understanding of technology. I go on to explore the way that this technology of belonging is a driver of members’ interaction with the congregational identity. I therefore argue that congregational identity is a recapitulatory process, which engages the members’ understanding of themselves as belonging to the congregation. In doing this I demonstrate the unsettled, contraplex nature of members’ engagement with the congregation’s identity. (shrink)