While it is true that the intellectual relationship established through multipurpose pilgrimage to the heartland of Islam has never lost its significance, the political implications of this connection seem to be overestimated. In this article I attempt to show that, although the number of writings by and on Ibn Qayyim al-Jawziyya in the Malay-Indonesian language is strikingly considerable, the nature and extent of their impact in the religious life and thought of people have yet to be seen. Hence, (...) to construe a link between them and the emergence of radicalism in the "Lands below the Wind" would be too hasty a conclusion. I begin with a historical overview on the coming of Islam and the intellectual role it plays in this region to provide a general framework for the discussion that follows. (shrink)

Abstract The rapid growth of Indonesian Heavy Metal music, especially the Death Metal subgenre, since around the turn of the millennium, has been quite remarkable. Indonesia is now numerically the largest scene in the world. Man, the vocalist of Jasad, told the author that the provincial West Javanese city of Bandung had 128 active Death Metal bands as at February 2011. This chapter will discuss the cancellation of an April 2012 music festival held in the Bandung hinterland by (...) police halfway through the festival, and explain how and why it took place. Police became nervous and worried about Heavy Metal shows following the deaths of eleven concertgoers, due to a crowd crush, at a Beside album launch in Bandung in 2008. The chapter analyses the “maternal rage” of a band member’s mother (also a policewoman at the scene) from the perspective of grounded gendered cosmopolitanism. Lastly, a short case study of Sickles, a young band from the religiously-conservative Madura Island, shows the problems that young bands experience plus the type of global underground support which they can attract. (shrink)

The World Economic Forum notes that there is an economic gap between Indonesia and Malaysia every year as seen from GDP per capita. The economic disparity between the two countries caused differences in available employment opportunities. Limited employment opportunities in Indonesia cause an increase in unemployment in Indonesia. The high unemployment rate in West Kalimantan is the main cause of the migration of Indonesians to Malaysia with the aim of carrying out economic and trade activities in the Serikin Market (...) which is located in Sarawak, East Malaysia. The market only takes about 15 minutes from the Jagoi Babang. This study used primary data collected by using in-depth interview and observation techniques which was analyzed qualitatively. The study found that in general the migration patterns of Indonesian traders who traded in the Serikin Market practiced non-permanent mobility patterns. The opportunities of cross-border trade carried out by Indonesian traders are reducing unemployment, facilitating product marketing, increasing income. While the challenges faced are the inadequacy of the road infrastructure, the quality of merchandise that is not good, the unavailability of lodging for Indonesian traders in the border area of Jagoi Babang, shop rental prices are relatively expensive. Basically, this research is to provide empirical data regarding to opportunities and challenges of cross-border traders that will be able to be used for future research related to strategies in managing cross-border trade Hopefully, this research will contribute significantly to generate an effective migration policy in order to minimize transnational crimes. (shrink)

The use of machine translation as artificial intelligence (AI) keeps increasing and the world’s most popular a translation tool is Google Translate (GT). This tool is not merely used for the benefits of learning and obtaining information from foreign languages through translation but has also been used as a medium of interaction and communication in hospitals, airports and shopping centres. This paper aims to explore machine translation accuracy in translating French-Indonesian culinary texts (recipes). The samples of culinary text (...) were taken from the internet. The research results show that the semiotic model of machine translation in GT is the translation from the signifier (forms) of the source language to the signifier (forms) of the target language by emphasizing the equivalence of the concept (signified) of the source language and the target language. GT aids to translate the existing French-Indonesian culinary text concepts through words, phrases and sentences. A problem encountered in machine translation for culinary texts is a cultural equivalence. GT machine translation cannot accurately identify the cultural context of the source language and the target language, so the results are in the form of a literal translation. However, the accuracy of GT can be improved by refining the translation of cultural equivalents through words, phrases and sentences from one language to another. (shrink)

Google Translate (GT) is the most widely used translator application in the world. The function of GT is not merely as tools but has become a means in personal communication, learning and business matters. This paper aims to examine the GT accuracy in translating culinary texts. This paper used a semiotic approach to analyze the equivalence of GT from the source language to the target language. The data source as the object of study is French culinary texts retrieved from (...) the internet. It can be concluded that the accuracy of GT in culinary texts lies in words, phrases and sentences. GT does not yet have good accuracy in translating culture between source and target languages. In the semiotic perspective, the GT translation model is the translation from the source language form to the target language form (signifier) by maintaining the concept (meaning). GT does not yet have a translation feature in a cultural context. The advancement in information technology shows that GT, as a human-robot, can replace human translators. (shrink)

In the aftermath of World War II, U.S. policy toward the Asian colonies of the European powers followed a simple rule: where the nationalists in a territory were leftist (as in Vietnam), Washington would support the reimposition of European colonial rule, while in those places where the nationalist movement was safely nonleftist (India, for example), Washington would support their independence as a way to remove them from the exclusive jurisdiction of a rival power. At first, Indonesian nationalists were (...) not deemed sufficiently pliable, so U.S.-armed British troops (assisted by Japanese soldiers) went into action against the Indonesians to pave the way for the return of Dutch troops, also armed by the United States. In 1948, however, moderate Indonesian nationalists under Sukarno crushed a left-wing coup attempt, and Washington then decided that the Dutch should be encouraged to settle with Sukarno, accepting Indonesian independence. (shrink)

Martin Heidegger broadened the meaning of art to a truth-disclosing event akin to seemingly disparate events such as the founding of a political state, Jesus’s sacrifice for all humankind, and the questioning of a philosopher. Art makes us pay attention to it by presenting the familiar in a new and unfamiliar context and unsettles our presuppositions and reconceptualizes our way of thinking. I begin by explicating the Heideggerian interpretation of the nature of art by looking at the key concepts that (...) make a work of art work. Then I argue that by themselves, the concept of veiling and the concept of fashion are very familiar concepts to Indonesians, but that the practice of combining these two ideas brings something unfamiliar to that society. This new practice reveals a way of Being that combines religious piety with our current, late-modern, consumer society. The combination of fashion and veiling for piety discloses, in the Heideggerian sense, a new “world” that undermines secular and fundamentalist narratives about the religious agent while still remaining an authentic Indonesian art piece. (shrink)

Research in this study was conducted in Singkawang city, West Kalimantan Province, Indonesia which embraces a harmonious multicultural society with three major ethnicities, namely TIDAYU (Chinese, Dayak and Malay). The rich cultural diversities give positive advantages for tourism development and bode well for significant local economic growth. Among others, the Cap Go Meh (Chinese religious tradition) is considered to the biggest event in the region that involves the TIDAYU. Even though the Cap Go Meh is annually celebrated in many (...) different parts of the world, the Singkawang Cap Go Meh Festival has unique features that attract Chinese diasporas from other regions in Indonesia and neighboring countries. For that reason, the actors involved in this event constitute various social, economic, and political backgrounds. This research focused on how Singkawang local government can develop a distinctive tourism strategy to address the specific multi stakeholder interactions using a qualitative approach. The research found that in the context of tourism policy development, the interaction and dynamic patterns among policy actors are developed through linear individual cooperation. Within this pattern, the interaction amongst policy actors tend to involve certain individuals who have authority in controlling resources regardless of their origin or organizations. In fact, this pattern is very strongly based on family relationships or friendships found in both public and private domains. The research has shown that the strategies used in developing tourism policy in Singkawang city should be developed based on network management and good stakeholder engagement. (shrink)

This study looks into issues facing Indonesian multicultural education and offers solutions based on the worldview of Bhinneka Tunggal Ika. The study tries to clarify how Bhinneka Tunggal Ika’s worldview applies to the nation’s rich history, numerous tribes, nations, races, worldviews, including customs. The worldview is deeply established in the historical background of the Majapahit Kingdom and deeply embedded in Indonesia’s identity as the world’s largest Muslim nation; it can serve as a foundation for promoting religious freedom and (...) building a peaceful, multicultural society for multicultural education. -/- . (shrink)

‘Low-Quality Democracy’ - The Validity of the Notion and D.L. Horowitz’s Exemplification: The Case of Indonesia. This article discusses problems relating to terms used to define former authoritarian states, which are already called democratic, although some undemocratic features still characterize them. The latest English language literature on political science relating to this subject uses three terms that seem similar in meaning: ‘illiberal democracy,’ ‘flawed democracy,’ and ‘low-quality democracy.’ They have not been conceptualized so far. This means that there has been (...) no transition from the stage of ideas or views on their content, i.e., pre-theoretical notions to theorized concepts. Consequently, the terms cannot be understood unequivocally. The term ‘low-quality democracy’ has been recently propagated by Donald L. Horowitz, a renowned American political scientist. This researcher uses the term primarily to name the type of political regime that was formed after 1998 in Indonesia – the third largest democratic country in terms of population in the world. Not only does Horowitz use this term, but he also tries to explain its importance using the example of the imperfections that characterize the young Indonesian democracy. The aim of this article is to answer three questions: firstly, what is – according to Horowitz – the content of the term ‘low-quality democracy’ exemplified by the Indonesian democracy?; secondly, what problems of low-quality democracy has Horowitz identified on the example of Indonesia?; and thirdly, should this term be used in political science literature if similar terms such as ‘illiberal democracy’ and ‘flawed democracy’ are also used? Artykuł traktuje o problemach dotyczących pojęć stosowanych do określania byłych państw autorytarnych, które choć zaliczane są już do demokratycznych, to nadal charakteryzują się pewnymi niedemokratycznymi cechami. W najnowszym anglojęzycznym piśmiennictwie politologicznym odnoszącym się do tego zagadnienia rywalizują ze sobą głównie trzy zbliżone znaczeniowo terminy: „demokracja nieliberalna” (illiberal democracy), „demokracja wadliwa” (flawed democracy) i „demokracja o niskiej jakości” (low-quality democracy). Nie doczekały się one dotąd konceptualizacji. Oznacza to, że w żadnym ze wskazanych przypadków nie nastąpiło przejście od stadium wyobrażenia, czy też poglądów na temat ich treści, a zatem od pojęć przed-teoretycznych (ang. notions) na poziom pojęć steoretyzowanych (ang. concepts). W konsekwencji nie mogą być i nie są rozumiane w sposób jednoznaczny. Termin demokracja o niskiej jakości zyskał niedawno propagatora w osobie uznanego amerykańskiego politologa Donalda L. Horowitza. Badacz ten stosuje przedmiotowy termin przede wszystkim w celu nazwania rodzaju reżimu politycznego, który został wykształcony po 1998 r. w Indonezji – trzecim największym pod względem wielkości populacji demokratycznym państwie świata. Horowitz nie tylko jednak używa tego terminu, ale również próbuje wytłumaczyć jego znaczenie na przykładzie niedoskonałości, które charakteryzują młodą demokrację indonezyjską. Artykuł ma na celu wyjaśnienie trzech kwestii: po pierwsze, jaka jest treść terminu demokracja o niskiej jakości, którego egzemplifikacją – w opinii Horowitza – jest demokracja indonezyjska; po drugie, jakie problemy demokracji o niskiej jakości zidentyfikował Horowitz na przykładzie Indonezji; i po trzecie, czy zasadne jest stosowanie tego pojęcia w piśmiennictwie politologicznym w sytuacji, gdy w użyciu pozostają takie zbliżone znaczeniowo terminy jak demokracja nieliberalna i demokracja wadliwa. (shrink)

This is the second edition of the book with the same title, covering theories of philosophical traditions of the world, including African philosophy, Asian philosophy, Indonesian philosophy, American philosophy, Continental philosophy, Analytical philosophy from diverse branches of philosophy.

Universal health coverage (UHC) is at the center of current efforts to strengthen health systems and improve the level and distribution of health and health services. This document is the final report of the WHO Consultative Group on Equity and Universal Health Coverage. The report addresses the key issues of fairness and equity that arise on the path to UHC. As such, the report is relevant for every actor that affects that path and governments in particular, as they are in (...) charge of overseeing and guiding the progress toward UHC. (shrink)

The COVID-19 pandemic has presented significant challenges to societies worldwide, imposing unprecedented restrictions on the way people grieve and commemorate their departed loved ones. In the context of Indonesia, a country renowned for its rich and expressive cultural and religious mourning practices, these restrictions have profound implications. This study explores the intricate relationship between death, grief, and the limitations imposed by pandemic-related protocols within Indonesian religious culture. Indonesia’s diverse cultural landscape encompasses a myriad of religious traditions and religious rituals (...) that offer solace and support during times of loss. However, stringent safety measures, including restrictions on funerals and burial practices, have disrupted these customs. This paper delves into the emotional and psychological impact of these restrictions on the Indonesian population, examining the tension between the deep-rooted religious and cultural practices surrounding death and mourning, and the necessity of adhering to public health measures. The results of this study unveil the silent sorrows experienced by Indonesians, who have been forced to adapt their grieving process. It explores the innovative ways in which individuals and communities have sought to maintain their religious and cultural identities while adhering to pandemic protocols. Furthermore, it reflects the resilience and adaptability of Indonesian society in the face of unprecedented challenges. By shedding light on this unique intersection of religious and cultural traditions, pandemic restrictions, and grief, this article contributes to a deeper understanding of how societies cope with losses during times of crisis. It emphasises the importance of preserving religious-cultural identity and mental well-being even amidst adversity and calls for a more nuanced approach to pandemic management that respects the cultural tapestry of a nation while safeguarding public health. (shrink)

This paper is founded on the assumption that Philippine Studies has five different discouses: 1) Philippine studies as a neutral discourse; 2) colonial Philippine studies as a discourse that is based on western power and reinforces such power; 3) generic postcolonial Philippine studies as a discourse that critiques western hegemony; 4) Pilipinolohiya as a specific postcolonial discourse that was inaugurated by Prospero Covar; and 5) pantayong pananaw as another specific postcolonial discourse that was inaugurated by Zeus Salazar. Malay Journal, (...) on the other hand, is a scholarly periodical intended for researchers in the field of Philippine studies who use the Filipino language. Currently, it is the most respected journal that is exclusively published in Filipino language, based on the fact that it is accredited by the Commission on Higher Education and listed in a number of international abstracting and indexing organizations. This paper intends to establish which among these five discourses of Philippine studies is the most dominant in as far as the articles of the said journal are concerned. In order to attain such goal, this paper analyzed 50% random sample of the articles that were published from 2011, when the journal had completed its shift towards Philippine studies, up to 2015, the present complete year of publication for the said journal. (shrink)

All languages have unique morphemes as distinguishing features from other languages. Unique morpheme is a morpheme with typical features divergent from other morphemes or language morpheme in general. This study aims to explain the unique morphemes in Malay Language of Makassar dialect. The finding is useful for linguistic studies especially morphological studies of morphemes. This study used descriptive method data collection method used was listening method. The techniques were listening and engaged in conversation and notes-taking. The role of researcher (...) in listening and engaged in conversation technique was not only as listener but also took part in the conversation. In note-taking techniques the researcher recorded the conversations from the research objects. The results found that the The Malay language of Makassar dialect has unique morphemes, such as ka, ta, nu, ki. Na, ko-, etc. Unique morphemes in form of words are such as pale (only), sedeng (again), bela (that’s it), and so on. More unique morphemes of particles are mine-, ji-, pi-, pa-, mo-, etc. Using these unique morphemes before words would make different in sense of the words from using them after words. (shrink)

Complaining is frequently regarded as a negative act stated to attack a person who is responsible for a wrong behavior. However, the proper use of complaints can improve an offensive situation and establish solidarity between interlocutors. This study is aimed at comparing the strategies of complaints made by college- educated native speakers of English and Indonesian. Qualitative method was used to carry out this study by involving 14 English native speakers (ENSs) and 30 Indonesian native speakers (INSs) who (...) were randomly selected. Survey questions were used to collect the data. (shrink)

The data presents an examination of Islamic ethical work behavior of Malay Muslim teachers in Brunei through religiosity and theory of planned behavior. The total number of participants was 370 Bruneian Malay Muslim teachers. The participants were sampled from two different types of school systems being non-religious schools and religious schools, with five schools each. By documenting information of the data, this data article presented the demographic characteristics of participants, and reliability and correlation of measures involved. Analyses of (...) the data can provide insights into determinants and in predicting Islamic ethical work behavior. Furthermore, the data will be useful for researchers and policymakers that are interested in knowing the current situation of religiosity and behavior in the country. It can also be used as references in developing interventions, promoting and facilitating Islamic ethical work behavior in the workplace. (shrink)

Realists about possible worlds typically identify possible worlds with abstract objects, such as propositions or properties. However, they face a significant objection due to Lewis (1986), to the effect that there is no way to explain how possible worlds-as-abstract objects represent possibilities. In this paper, I describe a response to this objection on behalf of realists. The response is to identify possible worlds with propositions, but to deny that propositions are abstract objects, or indeed objects at all. Instead, I argue (...) that realists should follow Prior (1971) and others in treating higher-order quantification (e.g. quantification into predicate or sentence position) as a genuine form of quantification in its own right, and so in particular, not to be analysed in terms of first-order quantification over abstract objects. I argue that from this ‘higher-orderist’ perspective, there is a relatively straightforward answer to the question of how possible worlds-as-propositions succeed in representing possibilities. (shrink)

Cultural communication has obliquely shapes society relationships with another for the sake of togetherness prosperity. Diversity of norms and values from cultural symbols are able to be transferred as connecting elements in order to create interaction that is based on mutual comprehension of cultural norms. This study objective is to comprehend Bawean ethnic's cultural communication symbol. Employing qualitative methods, social construction paradigm is perceived through in-depth interview. This methodology adapted to realize the meaning of cultural communication between Bawaean and the (...) other Malay sub-ethnicity. There are one main informant and ten other informant whom have been interviewed face-to-face. The result has shown that Bawean ethnic's cultural communication symbol such as language, cuisine, martial arts and religious rituals are the main elements in Bawean ethnic's cultural communication. In conclusion, cultural communication between Bawean ethnic and other ethnic has taken place according to the situations as either inside or outside the group. Cultural similarities has facilitate cultural communication tranquility. It creates social integration with relation to the ethnic relationship processes such as acculturation, accommodation and integration. (shrink)

Impossible worlds are representations of impossible things and impossible happenings. They earn their keep in a semantic or metaphysical theory if they do the right theoretical work for us. As it happens, a worlds-based account provides the best philosophical story about semantic content, knowledge and belief states, cognitive significance and cognitive information, and informative deductive reasoning. A worlds-based story may also provide the best semantics for counterfactuals. But to function well, all these accounts need use of impossible and as well (...) as possible worlds. So what are impossible worlds? Graham Priest claims that any of the usual stories about possible worlds can be told about impossible worlds, too. But far from it. I'll argue that impossible worlds cannot be genuine worlds, of the kind proposed by Lewis, McDaniel or Yagisawa. Nor can they be ersatz worlds on the model proposed by Melia or Sider. Constructing impossible worlds, it turns out, requires novel metaphysical resources. (shrink)

‘Adams worlds’ are possible worlds that contain no creature whose life is not worth living or whose life is overall worse than in any other possible world in which it would have existed. Creating an Adams world involves no wrongdoing or unkindness towards creatures on the part of the creator. I argue that the notion of an Adams world is of little value in theodicy. Theists are not only committed to thinking that this world was created (...) without wrongdoing or unkindness but also must rule out the possibility that the world might have been better had God not existed. Nor is there much reason, independent of the availability of a satisfactory theodicy, for believing that the actual world is an Adams world. The need for a theodicy constructed along Leibnizian lines, incorporating the claim that this world is the best possible, is thus reinforced. (shrink)

I aim to synthesize two issues within theistic metaphysics. The first concerns the metaphysics of creaturely properties and, more specifically, the nature of unshareable properties, or tropes. The second concerns the metaphysics of providence and, more specifically, the way in which God sustains creatures, or sustenance. I propose that creaturely properties, understood as what I call modifier tropes, are identical with divine acts of sustenance, understood as acts of property-conferral. I argue that this *theistic conferralism* is attractive because it integrates (...) trope theory and the doctrine of sustenance in a mutually enhancing way. Taking modifier tropes to be divine acts mitigates certain weaknesses of trope theory and safeguards divine sustenance from the threat of both deism and occasionalism. (shrink)

Abstract: Being-in-the-world defines in Heidegger an ontological and practical existential situation that in a first approach characterizes intellectual knowledge, an approach related to the Husserlian notion of intentionality. In his Curso de teoría del conocimiento, Polo rectifies this characterization, stressing the primacy of theory regarding action, and interpreting the practical (technical) relationship with the world as a lower level of “having”. Making some comparisons between Husserl, Scheler and Jonas, in connection with Polo’s thought, the article presents different accounts (...) of the notion of the world (phenomenological, metaphysical, moral) that allow to clarify the problem of the relationship between contemplation and action in the world. (shrink)

Studies on racial and religious discriminations in Malaysia tend to be avoided. This is due to their sensitive nature, possibly becoming political ammunition, and individuals being accused of seditious intent. Much that is necessary to discuss discrimination in Malaysia remains unclear. It is not known to what extent contact between groups is undesirable especially as neighbors in Malaysia. This study examined ethnic differences and predictors of racial and religious discriminations among 1200 Malaysians (319 Chinese and 881 Malays). Discrimination was conceptualized (...) through having the attitude of not wanting people of a different race or a different religion as neighbors. Ethnic differences in discriminating against others were found to be significant. Malays showed higher means of not wanting neighbors of a different race or religion compared to Chinese. Demographic factors and beliefs reflecting conservatism were not good predictors, explaining only slight variances. However, a person who discriminates based on religion was consistently a predictor of exhibiting racial discrimination, and vice-versa, with approximately double the odds among Malays. The finding highlights a strong interplay between race and religion, suggesting that Chinese and Malays conflate the two together. (shrink)

I want to model a finite, fallible cognitive agent who imagines that p in the sense of mentally representing a scenario—a configuration of objects and properties—correctly described by p. I propose to capture imagination, so understood, via variably strict world quantifiers, in a modal framework including both possible and so-called impossible worlds. The latter secure lack of classical logical closure for the relevant mental states, while the variability of strictness captures how the agent imports information from actuality in the (...) imagined non-actual scenarios. Imagination turns out to be highly hyperintensional, but not logically anarchic. Section 1 sets the stage and impossible worlds are quickly introduced in Sect. 2. Section 3 proposes to model imagination via variably strict world quantifiers. Section 4 introduces the formal semantics. Section 5 argues that imagination has a minimal mereological structure validating some logical inferences. Section 6 deals with how imagination under-determines the represented contents. Section 7 proposes additional constraints on the semantics, validating further inferences. Section 8 describes some welcome invalidities. Section 9 examines the effects of importing false beliefs into the imagined scenarios. Finally, Sect. 10 hints at possible developments of the theory in the direction of two-dimensional semantics. (shrink)

We argue from conceptual point of view the relationship between quantum entanglement and many-worlds interpretation of quantum mechanics, the debate is still open, but we retain the objective Bayesian interpretation of quantum probability could be an interesting approach to solve this fundamental question.

Privacy and surveillance scholars increasingly worry that data collectors can use the information they gather about our behaviors, preferences, interests, incomes, and so on to manipulate us. Yet what it means, exactly, to manipulate someone, and how we might systematically distinguish cases of manipulation from other forms of influence—such as persuasion and coercion—has not been thoroughly enough explored in light of the unprecedented capacities that information technologies and digital media enable. In this paper, we develop a definition of manipulation that (...) addresses these enhanced capacities, investigate how information technologies facilitate manipulative practices, and describe the harms—to individuals and to social institutions—that flow from such practices. -/- We use the term “online manipulation” to highlight the particular class of manipulative practices enabled by a broad range of information technologies. We argue that at its core, manipulation is hidden influence—the covert subversion of another person’s decision-making power. We argue that information technology, for a number of reasons, makes engaging in manipulative practices significantly easier, and it makes the effects of such practices potentially more deeply debilitating. And we argue that by subverting another person’s decision-making power, manipulation undermines his or her autonomy. Given that respect for individual autonomy is a bedrock principle of liberal democracy, the threat of online manipulation is a cause for grave concern. (shrink)

One response to the problem of logical omniscience in standard possible worlds models of belief is to extend the space of worlds so as to include impossible worlds. It is natural to think that essentially the same strategy can be applied to probabilistic models of partial belief, for which parallel problems also arise. In this paper, I note a difficulty with the inclusion of impossible worlds into probabilistic models. Under weak assumptions about the space of worlds, most of the propositions (...) which can be constructed from possible and impossible worlds are in an important sense inexpressible; leaving the probabilistic model committed to saying that agents in general have at least as many attitudes towards inexpressible propositions as they do towards expressible propositions. If it is reasonable to think that our attitudes are generally expressible, then a model with such commitments looks problematic. (shrink)

Accounts of propositions as sets of possible worlds have been criticized for conflating distinct impossible propositions. In response to this problem, some have proposed to introduce impossible worlds to represent distinct impossibilities, endorsing the thesis that impossible worlds must be of the same kind; this has been called the parity thesis. I show that this thesis faces problems, and propose a hybrid account which rejects it: possible worlds are taken as concrete Lewisian worlds, and impossibilities are represented as set-theoretic constructions (...) out of them. This hybrid account (1) distinguishes many intuitively distinct impossible propositions; (2) identifies impossible propositions with extensional constructions; (3) avoids resorting to primitive modality, at least so far as Lewisian modal realism does. (shrink)

In order to make progress with solving our grave global problems we need to bring about a revolution in academia so that problems of living are given intellectual priority, and the basic intellectual aim becomes to seek and promote wisdom, and not just acquire knowledge.

Logical analysis of the applicability of nominals (which are introduced by hybrid logic) in the formal descriptions of the world (within modern knowledge representation and semantics-based systems) is very important because nominals, as second sorts of propositional symbols, can support logical identification of the described world at specific [temporal and/or spacial] states. This paper will focus on answering the philosophical-logical question of ‘how a fundamental world description in description logic (DL) and a nominal can be related to (...) each other?’. Based on my assumption that nominals can support more adequate identification of the world in DL, this paper will deal with the concept of ‘world identification’. Accordingly, based on a logical-terminological analysis of nominals, the paper will analyse hybridised fundamental world descriptions. The research will finally reach the idea that we can have a hybrid description logic based on the analysed concepts. (shrink)

This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues (...) that the hierarchical perspective of the world religion paradigm can be rooted in the idea of ultimate reality, that there is a supreme, foremost, and most principal reality in the continuity of this universe, namely the supernatural or God. The hierarchical cosmology consists of three main domains: supernatural/God, culture/human, and nature. This study uses a literature study methodology, relying on books, journals, and texts related to research questions. This study finds that the world religion paradigm or hierarchical cosmology or “subject-object cosmology” is prominent, especially in Abrahamic religions such as Islam, Christianity, and Judaism, even though the concept of ultimate reality in these three religions is different. (shrink)

This collection brings together fourteen contributions by authors from around the globe. Each of the contributions engages with questions about how local and global bioethical issues are made to be comparable, in the hope of redressing basic needs and demands for justice. These works demonstrate the significant conceptual contributions that can be made through feminists' attention to debates in a range of interrelated fields, especially as they formulate appropriate responses to developments in medical technology, global economics, population shifts, and poverty.

I modify and generalize Carnap’s notion of frameworks as a way of unpacking Goodman’s metaphor of “making worlds with symbols”. My frameworks provide, metaphorically, a way of making worlds out of symbols in as much as all our framework-bound access to the world is through frameworks that always stand to be improved in accuracy, precision, and usually both. Such improvement is characterized in pragmatist terms.

In this paper, I investigate whether we can use a world-involving framework to model the epistemic states of non-ideal agents. The standard possible-world framework falters in this respect because of a commitment to logical omniscience. A familiar attempt to overcome this problem centers around the use of impossible worlds where the truths of logic can be false. As we shall see, if we admit impossible worlds where “anything goes” in modal space, it is easy to model extremely non-ideal (...) agents that are incapable of performing even the most elementary logical deductions. A much harder, and considerably less investigated challenge is to ensure that the resulting modal space can also be used to model moderately ideal agents that are not logically omniscient but nevertheless logically competent. Intuitively, while such agents may fail to rule out subtly impossible worlds that verify complex logical falsehoods, they are nevertheless able to rule out blatantly impossible worlds that verify obvious logical falsehoods. To model moderately ideal agents, I argue, the job is to construct a modal space that contains only possible and non-trivially impossible worlds where it is not the case that “anything goes”. But I prove that it is impossible to develop an impossible-world framework that can do this job and that satisfies certain standard conditions. Effectively, I show that attempts to model moderately ideal agents in a world-involving framework collapse to modeling either logical omniscient agents, or extremely non-ideal agents. (shrink)

Susanne Langer is mainly known as the American philosopher who, starting from her famous Philosophy in a New Key, worked in aesthetics and famously saw art as the product of the human mind’s most important, distinctive and remarkable ability, i.e., the ability to symbolise. But Langer’s later consideration of the connection between art and symbol is propagated by an early interest in the logic of symbols themselves. This rather neglected early part of Langer’s thought and her early interests and lines (...) of reasoning, which she somehow abandoned later on to dedicate herself exclusively to the study of art, are the topic of this paper. (shrink)

This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao’s rejection of most—if not all—Western “rationalist” environmental ethics, a stance that I grant her for pragmatic reasons (though I (...) remain neutral about it theoretically). Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics. However, the involved Daoist conception of living in harmony with nature is, in my view, based on an aesthetic property. The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics, an aesthetic property cannot provide the basis for a global environmental ethics. The paper also considers another version of Daoist environmental ethics, which does not rely on an aesthetic notion, but I argue that it too fails as such a candidate. As an alternative, the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder), proposing that gratitude to nature (environmental gratitude) can indeed provide the needed basis. (shrink)

David Lewis holds that a single possible world can provide more than one way things could be. But what are possible worlds good for if they come apart from ways things could be? We can make sense of this if we go in for a metaphysical understanding of what the world is. The world does not include everything that is the case—only the genuine facts. Understood this way, Lewis's “cheap haecceitism” amounts to a kind of metaphysical anti-haecceitism: (...) it says there aren't any genuine facts about individuals over and above their qualitative roles. (shrink)

Abstract: There has been an ongoing dispute between defenders of world disclosure (understood here in a loosely Heideggerian sense) and advocates of normative debate. I will take up a recent confrontation between Charles Taylor and Robert Brandom over this question as my point of departure for showing how world disclosure can expand the range of normative argument. I begin by distinguishing pre-reflective disclosure—the already interpreted, structured world in which we find ourselves—from reflective disclosure—the discrete intervention of a (...) particular utterance or text. I discuss Taylor’s notion of social imaginaries as a way of thematizing our pre-reflective background and Talal Asad’s critique of Taylor to show how this background can be one space of argument. I then develop my own understanding of reflective disclosure, of which Taylor gives an indequate account, developing my argument with help of literature, including a close analysis of Susan Glaspell short story “A Jury of Her Peers.” This story illustrates how world disclosure can make normative arguments without confining itself to Brandom’s or Habermas’s idea of the exchange of reasons. (shrink)

Our evidential environments are reflections of our social contexts. This is important because the evidence we encounter influences the beliefs we form. But, traditional epistemologists have paid little attention to the generation of this evidential environment, assuming that it is irrelevant to epistemic normativity. This assumption, I argue, is dangerous. Idealizing away the evidential environment obscures the ways that our social contexts distort its contents. Such social distortion can lead to evidential oppression, an epistemic injustice arising from the ubiquity of (...) ideologically-inflected portrayals of oppressed social groups. In some cases, this distortion can be so pervasive as to create a skeptical pothole in agents' epistemic environments---a limited region in which a skeptical scenario obtains. The skeptical challenge of social distortion is important because it suggests that prejudice and irrationality alone may not be enough to explain many harmful beliefs. Where justified belief is merely a matter of responding well to one's evidence, the ubiquity of ideologically-inflected evidence may impel a matching doxastic state, even for exemplary epistemic agents. Nevertheless, there is an asymmetry in blameworthiness between the Cartesian victim and someone laboring under evidential oppression. This asymmetry reveals the need for distinctively non-ideal epistemic norms. I offer a characterization of one such norm: the internalist practice of self-stewardship. (shrink)

I argue that metaethicists should be concerned with two kinds of alienation that can result from theories of normativity: alienation between an agent and her reasons, and alienation between an agent and the concrete others with whom morality is principally concerned. A theory that cannot avoid alienation risks failing to make sense of central features of our experience of being agents, in whose lives normativity plays an important role. The twin threats of alienation establish two desiderata for theories of normativity; (...) however, I argue that they are difficult to jointly satisfy. (shrink)

The paper presents data collected using measures of personality, Islamic religiosity, psychological well-being, unethical behavior, and dark triad traits. The sample consists 277 Bruneian Malay Muslim university students. The participants were sampled at a public university in Brunei. Through cooperation with faculty members, a link to the online questionnaire was posted on the learning management system platform. The targeted population was informed they were invited to participate voluntarily, and all information would be confidential. Completed questionnaires were submitted by 171 (...) females and 106 males. The age ranged between 18 and 30 years old (M = 19.62, SD = 1.65). This data article presented the demographic characteristics of participants, followed by descriptive statistics of the measures concerning primarily personality and Islamic religiosity, followed by brief measures of psychological nature specifically psychological well-being, unethical behavior, and dark triad traits. Reliability and correlation details of measures were also provided. The comprehensive data, as detailed out in this paper, has various potential for further research and analyses by researchers who are interested in the measures and data presented. (shrink)

There is a long-running debate as to whether privacy is a matter of control or access. This has become more important following revelations made by Edward Snowden in 2013 regarding the collection of vast swathes of data from the Internet by signals intelligence agencies such as NSA and GCHQ. The nature of this collection is such that if the control account is correct then there has been a significant invasion of people's privacy. If, though, the access account is correct then (...) there has not been an invasion of privacy on the scale suggested by the control account. I argue that the control account of privacy is mistaken. However, the consequences of this are not that the seizing control of personal information is unproblematic. I argue that the control account, while mistaken, seems plausible for two reasons. The first is that a loss of control over my information entails harm to the rights and interests that privacy protects. The second is that a loss of control over my information increases the risk that my information will be accessed and that my privacy will be violated. Seizing control of another's information is therefore harmful, even though it may not entail a violation of privacy. Indeed, seizing control of another's information may be more harmful than actually violating their privacy. (shrink)

The celebrated "Twin Earth" arguments of Hilary Putnam (1975) and Tyler Burge (1979) aim to establish that some intentional states logically depend on facts external to the subjects of those states. Ascriptions of states of these kinds to a thinker entail that the thinker's environment is a certain way. It is not possible that the thinker could be in those very intentional states unless the environment is that way...

The standard semantics for counterfactuals ensures that any counterfactual with a true antecedent and true consequent is itself true. There have been many recent attempts to amend the standard semantics to avoid this result. I show that these proposals invalidate a number of further principles of the standard logic of counterfactuals. The case against the automatic truth of counterfactuals with true components does not extend to these further principles, however, so it is not clear that rejecting the latter should be (...) a consequence of rejecting the former. Instead I consider how one might defuse putative counterexamples to the truth of true-true counterfactuals. (shrink)

Develops an empirical argument against naive realism-disjunctivism: if naive realists accept "internal dependence", then they cannot explain the evolution of perceptual success. Also presents a puzzle about our knowledge of universals.

All languages have unique morphemes as distinguishing features from other languages. Unique morpheme is a morpheme with typical features divergent from other morphemes or language morpheme in general. This study aims to explain the unique morphemes in Malay Language of Makassar dialect. The finding is useful for linguistic studies especially morphological studies of morphemes. This study used descriptive method data collection method used was listening method. The techniques were listening and engaged in conversation and notes-taking. The role of researcher (...) in listening and engaged in conversation technique was not only as listener but also took part in the conversation. In note-taking techniques the researcher recorded the conversations from the research objects. The results found that the The Malay language of Makassar dialect has unique morphemes, such as ka, ta, nu, ki. Na, ko-, etc. Unique morphemes in form of words are such as pale (only), sedeng (again), bela (that’s it), and so on. More unique morphemes of particles are mine-, ji-, pi-, pa-, mo-, etc. Using these unique morphemes before words would make different in sense of the words from using them after words. (shrink)

The book’s core argument is that an artificial intelligence that could equal or exceed human intelligence—sometimes called artificial general intelligence (AGI)—is for mathematical reasons impossible. It offers two specific reasons for this claim: Human intelligence is a capability of a complex dynamic system—the human brain and central nervous system. Systems of this sort cannot be modelled mathematically in a way that allows them to operate inside a computer. In supporting their claim, the authors, Jobst Landgrebe and Barry Smith, marshal evidence (...) from mathematics, physics, computer science, philosophy, linguistics, and biology, setting up their book around three central questions: What are the essential marks of human intelligence? What is it that researchers try to do when they attempt to achieve "artificial intelligence" (AI)? And why, after more than 50 years, are our most common interactions with AI, for example with our bank’s computers, still so unsatisfactory? Landgrebe and Smith show how a widespread fear about AI’s potential to bring about radical changes in the nature of human beings and in the human social order is founded on an error. There is still, as they demonstrate in a final chapter, a great deal that AI can achieve which will benefit humanity. But these benefits will be achieved without the aid of systems that are more powerful than humans, which are as impossible as AI systems that are intrinsically "evil" or able to "will" a takeover of human society. (shrink)

It is questionable whether counterfeiting in many areas of life contributes to unethical behavior to a wider extent. If the notion is supported by data, then the moral damage in a society could be prevented by reducing the counterfeit self and behavior to a bare minimum. This study aimed at empirically testing the measurement model of counterfeit self of Wood et al. (2008) among Indonesians as well as theoretically reviewing counterfeit self roles in unethical behavior. The participants of this study (...) were 1,655 high school students (764 males, 891 females; Mage = 15.76 years old; SDage = 1.08 years) recruited through a purposive sampling technique in North Sumatera and West Kalimantan, Indonesia. The data analysis technique used was Confirmatory Factor Analysis. The results showed that the counterfeit self model--comprised of counterfeit self dimensions, namely Self-alienation (ALIEN), Inauthentic Living (LIVE), and Accepting External Influence (EXT)--was supported by the empirical data. However, the dimension of EXT could not be represented by its indicators. The study contributed to the psychological body of knowledge that the EXT dimension might need to be excluded from the measurement of counterfeit self on teenagers, especially in Indonesia and other Eastern countries. (shrink)