Nietzsche has been associated with naturalism due to his arguments that morality, religion, metaphysics, and consciousness are products of natural biological organisms and ultimately natural phenomena. The subject and its mental life are only comprehensible in relation to natural desires, drives, impulses, and instincts. I argue that such typical natu-ralizing tendencies do not exhaust Nietzsche’s project, since they occur in the context of his critique of “nature” and metaphysical, speculative, and scientific naturalisms. Nie-tzsche challenges otherworldly projections of this-worldly beings, as (...) his naturalistic in-terpreters claim, but further the idolization of immanent worldly natural phenomena, in-cluding science itself. “Nature” is an idealization of natural organisms and environments in which its construction, projection, and interpretation is forgotten. Nietzsche strategical-ly uses naturalistic scientific strategies of explanation and demystification, while demys-tifying science, positivism, and naturalism for the sake of life. These do not provide either certainties or foundations for knowledge or life. Naturalism would be anti-natural if it denies of multiplicity and conflict of the forces of life, bracketing the natural and his-torical conditions of existence, and the interpretive and perspectival character of life and knowledge. The nexus of nature and history in Nietzsche is better clarified through his portrayal of the feeling of life and its intensification, attenuation, and transformation in relation to the forces and conditions of life, which encompass processes of socialization and interpretive and artistic individuation in the context of a life. (shrink)

The existence of child labor in developing countries like Bangladesh is undoubtedly a serious problem in the era of sustainable development. Undoubtedly to abolish child labor from all level is not so easy. The current study was intended to assess the livelihoods pattern and causes of being involved as child labor in Jhenaidah city-Bangladesh and to find out the ways in which child labor can be diminished gradually. This study was exploratory in nature where convenience sampling was adapted, seventy-five children (...) aged less than 18 years were interviewed with an interview schedule. The extent and prevalence of child labour in a country are being considered as a significant indicator of how far-off that country stays away from the overall sustainable development. The results of this study demonstrate that the majority (17/22.67%) children engaged in performing work in shops or hotels. The X2 (p<0.5) results elucidate that there exists gender difference in child abuse and harassment. The rate of physical and mental abuse and torture was higher in male children, in contrast, the prevalence of sexual harassment and abuse by slung was significantly higher in female children. The working hours as an average above 7 hours or more, and per day wage of children in Jhenaidah found just above 1.4$ (120 BDT). The principal component analysis indicates that lack of parental employment facilities which has directly related to poverty found as the foremost reasons for a child to make involvement as labour before completing age 18, this result is not only applicable for Jhenaidah but also possibly applicable for all developing countries. Besides, father’s education and death of mother were the important indicators of being child laborer. The ways of eliminating child labour are not so easy task because the problem has been indissolubly embedded in our society for long. Hence, it requires moral, political will and commitment from all people in the society for ending and eradicating child labour. Alongside all these, international organizations must make sure their robust participation in enhancing this process. (shrink)

Tento článek se zastává skepticko-realistického tzv. novo- humovského, výkladu Humovy teorie kauzality navzdory kritice ze strany Zuzany Parusnikové. Autor však v souladu se svou vývojovou interpretací hájí tzv. „nového Huma" pouze pro pozdní tvorbu tohoto skot- ského filosofa.

Debata o tzv. „Novém Humovi“ byla v posledních desetiletích dominantním tématem humovské interpretace. James Hill ve svém příspěvku v tomto časopise podporuje hlavní požadavek „novohumovců“, který vymezuje Huma jako epistemologického skeptika a ontologického realistu. Vůči tomuto pojetí máme několik výhrad. Některé se týkají nejasností v definici realismu a celkově i smysluplnosti projektu „Nový Hume“. Některé se týkají konkrétních Hillových argumentů zaměřených na Humovy Dialogy a především jeho tvrzení, že v tomto díle lze nalézt další důkaz Humova realismu.

Peter Millican je profesor filosofie a Gilbert Ryle Fellow na Hertford College, University of Oxford. Věnuje se především epistemologii, filosofii jazyka a náboženství, zabývá se dílem Davida Huma a Alana Turinga. Je autorem více než padesáti časopisecky publikovaných studií, editoval sborníky The Legacy of Alan Turing (Oxford University Press, 1996) a Reading Hume on Human Understanding (Oxford University Press, 2002). Připravil kritické vydání Humova An Enquiry Concerning Human Understanding v edici Oxford World's Classics (Oxford University Press, 2008) a spravuje (...) internetový archiv Humových textů na Hume Texts Online. Rozhovor, který se odehrál v létě roku 2016, poznámkami pod čarou opatřil překladatel. (shrink)

Žádnému tématu – s výjimkou historie Anglie – nevěnoval David Hume více pozornosti než náboženství. Jak už to ale s Humovým filosofickým odkazem bývá, i jeho teorie náboženství byla podrobena celé řadě mnohdy naprosto protikladných interpretací – a právě těm bude věnována první část mého článku. Došlo totiž k pokusům představit jej jako teistu, fideistu, deistu, agnostika nebo ateistu. Ve druhé části budu obhajovat hypotézu, podle níž je úsilí zařadit Huma do jediného údajně správného výkladu liché, protože každá taková (...) snaha naráží na nepřekonatelné terminologické spory, interpretační potíže a argumentační pochybení. Nemusí nás ovšem zajímat, co si Hume ve skutečnosti o náboženství myslel, případně za jaký typ věřícího či nevěřícího se považoval. Mnohem přínosnější je pochopit, jakým způsobem Humova koncepce předchází a obohacuje současnou ateologii. Ve třetí části proto představím textovou evidenci z primárních pramenů, v nichž se Hume zabýval kritikou zjeveného i přirozeného náboženství, morálních i psychologických aspektů religiozity. Závěrem se krátce zamyslím nad Humovou koncepcí „pravého náboženství“ a jejím uplatněním v sekulární společnosti. (shrink)

The nature of human mind is a key subject for philosophy and for psychology. It is agreed that many of its characteristics and performances have been built during the last 7 million years of our primate evolution. That period began with what is called the pan-homo split, the divergence in primate evolution from the Last Common Ancestor (LCAncestor) we share with chimpanzees. The mental specificities that differentiate us from our chimpanzee cousins have been built up during that time. As consequence, (...) philosophical and psychological investigations relative to the nature of human mind should analyze that period. But this has been done only in a limited way so far. On part because the recent discipline of Evolutionary Psychology covers only a limited segment of that period and also because Husserl, the founding father of Phenomenology, took the position to not address a possible evolutionary nature of human mind (the “proscription of anthropology in Phenomenology”) [1]. We would like here to recall these limitations and introduce possible openings (this is a continuation of an already presented approach [18] [4]). Evolutionary Psychology is interested in the life and social habits of our hunter-gatherer ancestors in order to highlight mental states that were pertinent for them but do not fit with our today lives. The pre-human period considered by Evolutionary Psychology is the Pleistocene which began 2.5 million years ago. At about that time our homo-habilis ancestors were already significantly more evolved and more performant than the LCAncestor we share with chimpanzees (larger brain size, fabrication of stone tools, hands capable of precision grip, …). This means that at the beginning of the Pleistocene our ancestors were already well advanced in their evolution toward today humans. This shows that the build up of our human characteristics and specificities began before the Pleistocene, and neglecting the pre-Pleistocene time puts at risk of missing some root causes of our human specificities. This brings to consider that Evolutionary Psychology should take into account the pre-human period beginning at the pan-homo split, not only at the Pleistocene. Regarding philosophy, the proscription of anthropology in Phenomenology is currently challenged with some interest in Evolutionary Psychology [9] [8]. To avoid the risk of limiting human evolution to Pleistocene Phenomenology should explicitly plan to use anthropology on the whole evolutionary period beginning at pan-homo split. In such a perspective some help could come from an existing evolutionary scenario starting at pan-homo split and introducing a nature of self-consciousness associated to anxiety management [4]. The scenario introduces an Evolutionary Engine based on primate intersubjectivity which could have led our ancestors to build a representation of their own entity, thus leading to a natural build up of self-consciousness. Part of the scenario is also about identifications with suffering conspecifics which may have been the source of a huge anxiety, not taken into account so far and leading to an Evolutionary Anxiety intertwined with the nature of self-consciousness. It is shown that a synergy between the evolution of self-consciousness and anxiety management happened before Pleistocene, making pre-Pleistocene a key period for understanding the nature of our human minds. Overall, the scenario proposes a rationale for the pan-homo split, a tentative explanation of the divergence in pre-human primate evolution. It is also recalled that the concept of Evolutionary Anxiety makes available an entry point to the nature of human evil [14]. We present the above points and use the proposed evolutionary scenario for a reading of human evolution from last common ancestor to today humas. Continuations are introduced. (shrink)

This ninth volume of Collected Papers includes 87 papers comprising 982 pages on Neutrosophic Theory and its applications in Algebra, written between 2014-2022 by the author alone or in collaboration with the following 81 co-authors (alphabetically ordered) from 19 countries: E.O. Adeleke, A.A.A. Agboola, Ahmed B. Al-Nafee, Ahmed Mostafa Khalil, Akbar Rezaei, S.A. Akinleye, Ali Hassan, Mumtaz Ali, Rajab Ali Borzooei , Assia Bakali, Cenap Özel, Victor Christianto, Chunxin Bo, Rakhal Das, Bijan Davvaz, R. Dhavaseelan, B. Elavarasan, Fahad Alsharari, T. (...) Gharibah, Hina Gulzar, Hashem Bordbar, Le Hoang Son, Emmanuel Ilojide, Tèmítópé Gbóláhàn Jaíyéolá, M. Karthika, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Huma Khan, Madad Khan, Mohsin Khan, Hee Sik Kim, Seon Jeong Kim, Valeri Kromov, R. M. Latif, Madeleine Al-Tahan, Mehmat Ali Ozturk, Minghao Hu, S. Mirvakili, Mohammad Abobala, Mohammad Hamidi, Mohammed Abdel-Sattar, Mohammed A. Al Shumrani, Mohamed Talea, Muhammad Akram, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Gulistan, Muhammad Shabir, G. Muhiuddin, Memudu Olaposi Olatinwo, Osman Anis, Choonkil Park, M. Parimala, Ping Li, K. Porselvi, D. Preethi, S. Rajareega, N. Rajesh, Udhayakumar Ramalingam, Riad K. Al-Hamido, Yaser Saber, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, A.A. Salama, Ganeshsree Selvachandran, Songtao Shao, Seok-Zun Song, Tahsin Oner, M. Mohseni Takallo, Binod Chandra Tripathy, Tugce Katican, J. Vimala, Xiaohong Zhang, Xiaoyan Mao, Xiaoying Wu, Xingliang Liang, Xin Zhou, Yingcang Ma, Young Bae Jun, Juanjuan Zhang. (shrink)

L'objectiu d'aquest article és oferir un anàlisi dels arguments principals del Tractat sobre els Principis del Coneixement Humà, de G. Berkeley. Aquests arguments -que es troben a I, §4, I, §5-7 i I, §23 de l'obra de Berkeley- tenen como a objectiu demostrar la inconcebibilitat d'un món extern de caràcter físic. Argumentaré que la validesa d'aquests tres arguments depèn del anomenat «principi de semblança». La conclusió a la que arribaré és que l'acceptació del principi de semblança -i, en conseqüència, dels (...) arguments que d'ell en depenen- es problemàtica, però que, en qualsevol cas, el principi es manté com a una bona crítica reductiva al materialisme representacionalista de John Locke, en tant que aquest no pot negar les premisses que duen a la seva justificació i que la seva defensa contra dit principi presenta un seguit de problemes als quals sembla no haver-hi resposta. (shrink)

La revista Sophia se complace en presentar la publicación número 28 de su colección, en esta ocasión el núcleo de reflexión versa sobre: filosofía, tecnología e innovación en la educación. Los cambios propios de la era digital, así como los procesos de in-novación y los avances tecnocientíficos han ido configurado nuevas for-mas de ser, de pensar, de estar y de relacionarse con el mundo (Aguilar, 2011), por lo que hoy, más que nunca, es menester la reflexión sobre los fundamentos filosóficos (...) de la tecnología y las implicaciones que pueda tener en los diversos ámbitos del actuar humano, en especial en el ám-bito formativo. Es así que el tema del presente monográfico resulta de esencial interés en la construcción de una educación coherente, situada y propositiva, que impulse la actualización e innovación pedagógica y que responda a los desafíos de la realidad tecnológica y educativa actual. En este sentido, se plantean algunas interrogantes que direccionan las investigaciones del presente número, entre ellos sobresalen: ¿Cuáles han sido las consecuencias educativas de las implementaciones tecnológicas en el aula de clase?, ¿hacia qué tipo de educación nos puede llevar el progreso tecnológico sin límites?, ¿cuál es el nuevo rol del profesional de la educa-ción en la época de la innovación y los cambios tecnológicos acelerados?, ¿cuáles son los fundamentos filosóficos de la tecnología?, ¿cómo sustentar los procesos educativos en la conectividad y el pensamiento computacional sin restringir el desarrollo del pensamiento crítico y creativo del ser huma-no?, ¿puede la tecnología garantizar la excelencia educativa?, ¿cuáles son los aportes de la tecnología para mejorar el proceso de enseñanza-aprendizaje?, ¿cómo influyen los dispositivos tecnológicos en el desempeño académico y el desarrollo intelectual del estudiante?, ¿cuáles son los problemas y límites de la tecnología en la educación?, entre otras. Actualmente se ha convertido en condición necesaria vincular a la definición de 'tecnología' elementos relacionados con el internet y lo digital , sin embargo, la tekhné ha acompañado al hombre desde sus primeras herramientas usadas para la casa con las cuales comenzó a manipular la naturaleza de acuerdo a sus necesidades y posibilidades. (shrink)

We can say that it is necessary for every human being to walk towards the comprehension of the contingent and limited reality of the human person, starting with those whose work involves dealing with patients, as well as those who dedicate themselves to bioethical reflection, and even the patients themselves. In this way, at the time when these people face a situation of pain and suffering, they will be able to assume it with integrity and strength, always choosing to protect (...) the valuable gift of human life, and not simply looking for it. to make the pain disappear as it may, tearing it up at the root, often ending up with a human life, be it at the moment of conception, as an embryo, with disabilities, sick or aging. -/- Podemos decir que es necesario que todo ser humano camine hacia la comprensión de la realidad contingente y limitada de la persona humana, empezando por aquellos cuyo trabajo involucra el trato con pacientes, así como quienes se dedican a la reflexión bioética, e incluso los mismos pacientes. De esta manera, en el momento en que estas personas se enfrenten a una situación de dolor y sufrimiento, podrán asumirla con entere-za y fortaleza, optando siempre por proteger el valioso don de la vida humana, y no simplemente buscando hacer desaparecer el dolor a como dé lugar, arrancándolo de raíz, muchas veces terminando con una vida huma-na, sea en el momento de la concepción, como embrión, con discapacidades, enferma o envejecida. (shrink)

En el pensamiento de Santo Tomás de Aquino, la Filosofía Moral y la Teología Moral tienen al bien como concepto central, es decir, el ser en cuanto apetecible y en cuanto fin de la tendencia o apetito. Lo anterior es debido a que lo bueno expresa el en cuanto se relaciona con el apetito y de este modo señala la capacidad del ser para mover la voluntad o una tendencia cualquiera hacia su fin. Es por esto que Santo Tomás sostiene (...) con Aristóteles que el bien coincide con la noción de fin. Y es por la importancia de estos principios y por la repercusión en la moral y sobretodo en la explicación de la libertad moral, que este breve trabajo consiste en una profundización en las relaciones entre el bien, el fin y la naturaleza y algunas de sus aplicaciones a lo que se conoce como tendencia natural o apetito natural y la tendencia libre que se refiere a la voluntad sobre todo a la voluntad de la persona humana. No se trata de un intento por presentar todas las conclusiones que de estos principios se siguen, lo cual correspondería a la Filosofía o a la Teología Moral, sino más bien de una profundización en los principios metafísicos, para asentar los cimientos del orden moral. -/- In the thought of St. Thomas Aquinas, both ethics and moral theology have as their central concept of the good, that is, of being insofar as it is desirable and insofar as it is the end of appetitive tendencies. This is due to the fact that the good expresses being insofar as it relates to the appetite, and thus it expresses the capacity of being to move the will, or to any tendency towards its end. For this reason St. Thomas holds with Aristotle that the good is convertible with the notion of end. And it is due tuo the importance of these principles and their consequences for morality and moral freedom that in this brief work I attempt to delve into the relationship between the good, the end, and nature, and some of its applications to what is known as natural tendency or natural appetite as well as to the free tendency which is called "the will", especially the will of the huma person. It is not an attempt to present all the conclusions that follow form these principles -a task that would correspond to ethics or to moral theology- but attempt to delve into the metaphysical principles that ground the moral order. (shrink)

Recenzní studie filosofického pojednání srovnávající posice Aristotela, T. Akvinského, D. Huma a I. Kanta ohledně účinné příčiny. Autor bere v úvahu také některé aspekty moderní vědy a argumenty analytické filosofie a srozumitelnými argumenty dospívá k obhajobě nutnosti principu kauzality. -/- Review article of the philosophical dissertation comparing Aristotle, Thomas, Hume, and Kant's conception of efficient cause. Arguments notes some aspects of modern science and contemporary analytic philosophy. Intelligible arguments comes to defending aprinciple of necessary causality.