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.

When the benefits of surgery do not outweigh the harms or where they do not clearly do so, surgical interventions become morally contested. Cutting to the Core examines a number of such surgeries, including infant male circumcision and cutting the genitals of female children, the separation of conjoined twins, surgical sex assignment of intersex children and the surgical re-assignment of transsexuals, limb and face transplantation, cosmetic surgery, and placebo surgery.

Critical realism, championed by its proponents as the most promising post-positivist social science paradigm, has gained significant influence in the last few decades. This paper provides a critical evaluation of the critical realism movement in the hope of facilitating more fruitful dialogues between its proponents and rivalling schools of sociologists. Two concerns are raised about contemporary critical realism. First, critical realism is not the only philosophical school against positivism and not necessarily the best. Second, critical realists exaggerate the importance of (...) critical realism to social science and conflate philosophy of science with sociological theories. (shrink)

This article presents a theodicy based on a revision of the popular concept of God’s benevolence. If we follow the Protestant tradition by assuming that God is the exclusive source of virtue, the benevolence of God has to be radically different from the benevolence of a human being. A benevolent and almighty God who wishes to reward virtue and punish evil would design the world order similar to that in the allegory of the long spoons. Divine punishment is unforgiving, merciless, (...) individually non-retributive, holistically retributive, and quantitatively unpredictable. All sufferings are divine punishment. Several popular arguments from evil, including animal suffering, victims of evil deeds, natural disasters, and children’s diseases, can be resolved within this framework. (shrink)

The Japanese scholar Miura Baien (1723-1789) worked throughout his life to produce a philosophical analysis of the natural world. Misinterpretations of his intentions arise from drawing diagrams on his behalf that are inconsistent with his text, or by applying to his text Western academic terms that are quite foreign to his thought. When Baien's text is examined in his own terms we can understand its significant role in the scientific thought of the Edo period.

The following essay stems from my interest in finding out whether Taminiaux’s appealing and well-argued reading of the Greek and Platonic connivance between theôria and poiêsis in contrast to the fragility and contingency of human practical judgments and the human intrigue of our worldly abode—a reading that in his view is retrieved by modern and contemporary German philosophers, including Heidegger—may be applied to Husserl’s transcendental phenomenology and reduction. In my view, Taminiaux’s original and piercingly acute reading of the history of (...) philosophy is above all due to his close and severe scrutiny of texts transmitted by the tradition, in dialogue with our experience of the “matters themselves.” Following this spirit, I risk an alternative reading of the phenomenological reduction, and specifically of its transcendental version, as an eminently practical—namely, ethical—achievement, driven by a practical virtue, responsibility. (shrink)

In this open peer commentary, we concur with the three target articles’ analysis and positions on abortion in the special issue on Roe v. Wade as the exercise of reproductive liberty essential for the bioethical commitment to patient autonomy and self-determination. Our proposed OPC augments that analysis by explicating more fully the concept crucial to Roe of fetal personhood. We explain that the development and use of predictive reproductive technologies over the fifty years since Roe has changed the literal image, (...) and thereby the epistemological landscape, through which a prospective parent comes to know the fetus. The logic of Roe required a legal and ethical denial of fetal personhood to prioritize maternal autonomy over claims to fetal moral personhood. Our claim is that such a denial may be more complicated today. The fetal person genetic testing and reproductive imaging now presents to prospective parents has become an increasingly individualized, distinct medicalized picture of a developing person with which a parent can either identify or differentiate. In contrast, the fetal person of Roe was an abstract and vague figure stripped of most human particulars, a pregnancy rather than the specific individualized human entity reproductive technology now presents as a person to prospective parents. We discuss the implications of this shift and call for a more capacious analysis of reproductive ethics that works towards both reproductive and disability justice. (shrink)

This paper presents an interpretation of Immanuel Kant’s transcendental deduction of the categories, based primarily on the “two-step” argument of the B deduction of the Critique of Pure Reason. I undertake to show that Kant’s distinction between the “pure forms of intuition” and “pure formal intuition” is successful in its attempt to prove that all sensible intuitions presuppose the a priori categories, in a way which is compatible, I claim, with Kant’s statements (in the Aesthetic and elsewhere) that sensible intuition (...) is prior to all concepts; and therefore that the Transcendental Aesthetic presupposes the Transcendental Analytic. Thus my Interpretation is a "conceptualist" reading of the deduction, in holding that perception, as receptivity, presupposes an underlying spontaneity of the pure understanding and categories. The categories are held to be not just compatible with all possible sensible intuitions, but through their "transcendental content" constitutive of the relation of sensible intuitions to objects - and this explains how our thought can represent objects a priori. It is one of the claims of my interpretation that the logical forms of judgment of general logic derive from the pure categories of transcendental logic, rather than vice-versa. I.e. that the logical forms through which we make empirical judgments by combining analytical concepts in inner sense in time, are originally grounded in an atemporal categorial synthesis in pure intuition (i.e. in the form of time but not the dimension of time), referring an outer intuition in general to the transcendental object of intuition (as “something in general” outside sensibility or receptivity), thereby providing the synthetic unity of the manifold which “..all analysis presupposes.” My conceptualist reading of the deduction, I claim, avoids the problems associated with other conceptualist readings, for example inconsistency with the text (“Intuitions are prior to all concepts.” etc.) and blurring of the distinction between receptivity and spontaneity. In my paper I prove that the categories can correctly be held to provide the a priori unity of intuitions, notwithstanding the fact that the latter are “prior to all concepts,” because this unity is not provided by the categories as fully-fledged concepts in the empirical subject, but as the transcendental logical form of these concepts, as a unity in the pure understanding - and the categories therefore require their empirical content or application for their objective reality as concepts. I.e. the categories, as logical functions of judgment for transcendental apperception, in the pure forms of intuition, are prior to all "concepts", correctly speaking, as well as prior to all intuitions, and provide the necessary unity of both. Likewise, at the empirical level my version of conceptualism cannot be accused of blurring the distinction between receptivity and spontaneity, or sensibility and understanding, because although the transcendental content of the categories, as a logical function of judgment in the pure forms of intuition, in transcendental apperception, is in necessary relation to sensibility (in combining the manifold in the pure or formal representation of the transcendental object) their empirical content is not. - At the empirical level the divide between spontaneity (as judgment in the empirical subject) and receptivity (as the effect of transcendental synthesis and the transcendental object on outer and inner sense) remains intact. Conceptualist readings of the deduction also have to avoid infringing Kant’s requirement that the sensible manifold originally be given prior to and independently of all acts of the understanding, or otherwise to qualify the requirement in some way - e.g. by taking a Hegelian direction, such as that taken by John McDowell.1 On my reading of the deduction the sensible manifold given indeterminately in the pure forms of space and time must be given prior to the categorial synthesis of the manifold in the pure representation of the transcendental object, i.e. in the pure 'concept' of an object in general affecting sensibility. Therefore Kant’s requirement for an undetermined manifold given prior to, and independently of, all acts of the understanding (“..the manifold to be intuited must be given prior to the synthesis of understanding, and independently of it. How this takes place, remains here undetermined” [cf.B145/146]) is not infringed. In a later section of the paper, however, I will argue that the transcendental object (of intuition) does have pure theoretical reason as one of its two interacting immanent aspects, but is distinct from pure theoretical reason in the other of its (the transcendental object of intuition's) two interacting immanent aspects, i.e. pure will, which adds a Schopenhauerian element to my interpretation (which will be argued for in a way which supports Kantian optimism over Schopenhauerian pessimism however, in regard to the freedom of the will). Another perceived inconsistency in the deduction, which my interpretation can explain, is Kant’s description (in the B deduction) of the principle of the necessary synthetic unity of apperception as analytic, while in the A deduction it is described as synthetic. I explain this as a difference in the reference of terms such as “my representations” in the two versions - a transcendental reference in the B version but an empirical and transcendental reference in the A version of the principle. I also show that the first part of the two-step B deduction can correctly be characterised by Kant as analytic and the second, concluding part, synthetic (a point of dispute amongst Kant scholars) because transcendental logic (which refers to both the analytic and synthetic aspects of the principle of apperception) “does not abstract from the pure content of knowledge.” While being a “double aspect” rather than “two world” view of transcendental Idealism (because objects of intuition are comprised of both the empirical and transcendental object, i.e. transcendental referent, of intuition, my view differs significantly from the “double aspect” interpretation of Henry Allison (which distinguishes empirical reality from the “God’s eye” view). The view of transcendental idealism resulting from my reading of the deduction, I claim, allows a full empirical realism, because empirical intuitions, as objects of cognition, are the appearance of both the transcendental subject and the transcendental object (i.e. transcendental referent ) of transcendental synthesis (both as “something in general” outside sensibility or receptivity, or rather outside sensibility as receptivity). I conclude that Kant succeeds (although only with the addition of what I have called my 'Schopenhauerian element') in his attempt to prove that we have a transcendental unity of apperception which both constitutes, and is constituted by, the relation of sensible representations to objects, and that since transcendental apperception is the a priori underlying ground of empirical apperception, the categories (as the logical functions of judgment by which transcendental apperception relates sensible representations to objects) are the a priori underlying ground of all experience, and are therefore valid synthetically a priori for all objects of experience. 1 E.g. in “On Pippin’s Postscript.” European Journal of Philosophy 15:3 pp. 395-410. (shrink)

Đại dịch COVID-19 đã gây ra những diễn biến phức tạp, khó lường và tác động đến nhiều mặt của đời sống xã hội, lĩnh vực giáo dục cũng không nằm ngoài tác động đó. Học sinh được trải nghiệm học tập trực tuyến và có những khoảng thời gian “bất thường” rời xa trường lớp, bạn bè và tự học ở nhà (Hoang, 2020; Tran, 2020). Các hoạt động khoa học và giáo dục cũng chịu tác động không nhỏ (...) (Vuong, 2018). Đời sống vật chất lẫn tinh thần của đội ngũ giáo viên cả trong nước lẫn giáo viên nước ngoài đi dạy tại các quốc gia đều bị suy giảm (Vu et al., 2020). Đã có gần 42.000 giáo viên phải hoãn hợp đồng làm việc và không có lương, trong đó có 29.700 giáo viên mẫu giáo bỗng chốc trở nên thất nghiệp và phải làm các công việc thời vụ để đáp ứng đời sống thường nhật (Bich Thanh, 2020). Khoảng 70% các tổ chức giáo dục tư nhân có thể sẽ phá sản khi không thể lưu động đủ chi trả các loại hình tài chính khác nhau (Nguyen, 2020). Rất nhiều trường học đang lo lắng về tình trạng không mong muốn này bởi giáo viên sẽ không thể đảm bảo chất lượng công việc khi mà chất lượng cuộc sống của họ cũng đang bị đe dọa (Canrinus et al., 2012). Hơn nữa, hiệu suất làm việc giáo viên được cho là yếu tố tác động quan trọng và có ảnh hưởng nhiều nhất đến học sinh (Darling-Hammond and Youngs, 2002; Staiger and Rockoff, 2010), so với các tác động bên ngoài như lòng yêu nghề, cách diễn đạt, sự tương tác hay mối quan hệ giữa giáo viên và học sinh (Marsh and Bailey, 1991). (shrink)

The literature is predominated by studies seeking to clarify the extent of the availability, functionality, accessibility and/or utilisation of library materials in schools at various levels. The extent of principals' management of library resources and their contribution to the lesson preparation activities of teachers seems to have been under-researched. In bridging the gap, the current study was designed to assess the extent and contribution of principals’ management of library resources to teachers’ lesson preparation practices. Six specific objectives were of interest (...) to the researchers. The quantitative research method, following the ex-post facto research design, was adopted. The stratified proportional random sampling technique was used to choose a sample of 743 respondents from a population of 1,857 secondary school teachers in Ikom Education Zone, Cross River State, Nigeria. An instrument named "Management of Library Resources and Teachers' Lesson Preparation Questionnaire" (MLRTLPQ) was used to gather data. The quantitative content validity method was used to assess the degree to which the items in the instrument were clear, relevant, and represented a wide range of the anticipated content based on the views of domain experts. One sample t-test and hierarchical regression analyses were used for data analyses. Four stepwise hierarchical linear models were specified and fitted accordingly. It was found that teachers’ lesson preparation practice is significantly low generally; there is a significantly low extent in principals’ management of textual, auditory, visual and audio-visual library resources; there is a significant composite contribution of principals’ management of library resources on teachers’ lesson preparation practices in public secondary schools in model 3 and model 4. Based on these findings, practical implications are discussed, with recommendations made for a better library management practice in secondary schools for quality lesson preparation practices. (shrink)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

Short overview of the From Small Beginnings Project and its relevance for resisting eugenics in contemporary society.

In this essay, we suggest practical ways to shift the framing of crisis standards of care toward disability justice. We elaborate on the vision statement provided in the 2010 Institute of Medicine (National Academy of Medicine) “Summary of Guidance for Establishing Crisis Standards of Care for Use in Disaster Situations,” which emphasizes fairness; equitable processes; community and provider engagement, education, and communication; and the rule of law. We argue that interpreting these elements through disability justice entails a commitment to both (...) distributive and recognitive justice. The disability rights movement's demand “Nothing about us, without us” requires substantive inclusion of disabled people in decision‐making related to their interests, including in crisis planning before, during, and after a pandemic like Covid‐19. (shrink)

Tong Shijun holds a concept of dialectics which can also be found in Mao’s writings and in classical Chinese philosophy. Tong, however, is ambivalent in his attitude to dialectics in this sense, and for this reason he recommends Chinese philosophy to focus more on formal logic. My point will be that with another concept of dialectics Tong can have dialectics without giving up on logic and epistemology. This argument is given substance by an analysis of texts by (...) Mao, Tong and Hegel. (shrink)

Worldwide populations are aging with economic development as a result of public health initiatives and advances in therapeutic discoveries. Since 1850, life expectancy has advanced by 1 year for every four. Accompanying this change is the rapid development of anti‐aging science. There are three schools of thought in the field of aging science. One perspective is the life course approach, which considers that aging is a good and natural process to be embraced as a necessary and positive aspect of life, (...) where the aim is to improve the quality of existing lifespan and “compress” morbidity. Another view is that aging is undesirable, and that rejuvenation and indeed immortality are possible since the biological basis of aging is understood, and therefore, strategies are possible for engineering negligible senescence. Finally, a hybrid approach is that life span can be extended by anti‐aging medicines but with uncertain effects on health. While these advances offer much promise, the ethical perspectives are seldom discussed in cross‐disciplinary settings. This article discusses some of the key ethical issues arising from recent advances in biogerontology. (shrink)

In the intersection between eugenics past and present, disability has never been far beneath the surface. Perceived and ascribed disabilities of body and mind were one of the core sets of eugenics traits that provided the basis for institutionalized and sterilization on eugenic grounds for the first 75 years of the 20th-century. Since that time, the eugenic preoccupation with the character of future generations has seeped into what have become everyday practices in the realm of reproductive choice. As Marsha Saxton (...) (2000) and Adrienne Asch (2000, 2003) have forcefully argued, the use of prenatal screening technologies to facilitate the selective abortion of fetuses with features that signify disabling traits—the paradigm here being trisomy 21 in a fetus indicating Down Syndrome in the child—express a negative view of such disabilities sufficient to warrant terminating an otherwise wanted pregnancy. The eliminative structure of what Rosemary Garland Thompson (2012) has called eugenic logic persists in contemporary practices governing reproductive choice, social inclusion, and democratic participation and their relationship to disability. The tie between eugenics and contemporary disability studies suggests that eugenics and reflection on its history can also play a more positive role in disability politics. After focusing on eugenics in the first half of the paper, we will shift in the second half of the paper to eugenic resonances in contemporary thought and practice, concluding with some thoughts about ongoing practices of silencing and the very idea of eradicating disability. (shrink)

This document is a set of notes I took on QFT as a graduate student at the University of Pennsylvania, mainly inspired in lectures by Burt Ovrut, but also working through Peskin and Schroeder (1995), as well as David Tong’s lecture notes available online. They take a slow pedagogical approach to introducing classical field theory, Noether’s theorem, the principles of quantum mechanics, scattering theory, and culminating in the derivation of Feynman diagrams.

Nhóm nghiên cứu Metrics của GS John P.A. Ioannidis thuộc Đại học Stanford (Mỹ) vừa công bố xếp hạng các nhà khoa học có tầm ảnh hưởng nhất thế giới năm 2022. -/- Bảng xếp hạng được xây dựng trên căn cứ khai thác cơ sở dữ liệu Scopus, chọn ra nhóm các nhà khoa học thuộc top 100 người dẫn đầu, top 10.000 và 100.000 người có bài báo khoa học được trích dẫn nhiều nhất (trên tổng số 200.409 (...) nhà khoa học có trong cơ sở dữ liệu). -/- Theo bảng xếp hạng, 158 cá nhân đang công tác tại các đại học của Việt Nam, trong đó 41 người là nhà khoa học Việt. (shrink)

This article explores the implicit theories of morality, or the conceptions regarding the patterns of stability, continuity and change in moral dispositions, both in lay and academic discourses. The controversies surrounding these conceptions and the fragmentation of the models and perspectives in metaethics and moral psychology endangers the pursuit of adequate operationalizations of morally relevant constructs. The current debate between situationists, who deny that character is an useful concept for understanding human behavior, which is better explained by contextual factors (Doris (...) 1998; Harman 1998) and dispositionists, who advocate the cross-situational stability of traits, is also present in the lay discourse, through the existence of competing commonsense ontological assumptions regarding the mutability or alterability of moral features, namely the implicit theories perspective (Chiu, Dweck, Tong, & Fu 1997). These personal theories are primary suspects in the affective and cognitive reactions to transgressions: the type of attended information in formulating evaluative judgments, the calibration of moral responsibility and blameworthiness, the assignment of retribution or reparatory recommendations to transgressors. In the second part of the study we attempt to advance toward a more fine-grained inspection of these lay beliefs, arguing that the construct of implicit theories of morality, as it is currently treated and measured, tends to be restrictive and oversimplifying. (shrink)

Can we think without language? Two researchers from the University of Nevada – Christopher L. Heavey and Russell T. Hurlburt – think the answer is yes. The idea that humans can think without language is also supported by Evelina Fedorenko, a neuroscientist at MIT’s McGovern Institute, and Rosemary Varley, a neuroscientist at University College London.

In lieu of an abstract, an excerpt: "The idea of the life worth living is as old as human thought. Pick your tradition or epoch; whether it is characterized as religious, philosophical, ethnic, or cultural, one finds a constant: humans are in the business of distinguishing the good from the merely extant, the what-should-be from the what-is. A staggeringly wide swath of intellectual and religious traditions across the ages agrees on this point: organisms like us are not content with how (...) we find ourselves in the world. We instead strive to refashion our surroundings, to make new worlds, and to dream of, even worship, what might be. Nonetheless, often we tightly tie the good, the desirable, and even the stakes of the divine to the state of our bodies: how our bodies are, how we work or fail to work upon them, and how they fit or misfit, to invoke Rosemarie Garland-Thomson’s sense of the term. It is human to link worth with body and body with worth. To be sure, I do not mean 'body' in contradistinction to 'mind.' Put better, then: it is human, all too human, to link worth with bodymind." . (shrink)

Sẽ có nhiều góc nhìn về định hình chiến lược thời kỳ sau khi Việt Nam vào WTO. Bài viết dưới đây của ông Đặng Lê Nguyên Vũ (Chủ tịch tập đoàn Trung Nguyên, G7 Mart) và ông Vương Quân Hoàng (Nghiên cứu viên cao cấp, Trung tâm Emile Bernheim, Đại học Tổng hợp Brussels) là một ví dụ, mặc dù có thể có nhiều người không đồng tình lắm về xu hướng nhấn mạnh thương mại hơn sản xuất.

Sau 14 tháng bền bỉ, phương pháp đổi mới việc rà soát tổng quan lý thuyết xã hội của ISR, dựa trên dữ liệu metadata có cấu trúc, đã được xuất bản bởi tạp chí MethodsX (Elsevier Q2 SCImago | ISI Web of Science). Bài có tiêu đề: “Making social sciences more scientific” [1].

An increasing number of scholars at the intersection of feminist philosophy and critical disability studies have turned to Merleau-Ponty to develop phenomenologies of disability or of what, following Rosemarie Garland-Thomson, I call "non-normate" embodiment. These studies buck the historical trend of philosophers employing disability as an example of deficiency or harm, a mere litmus test for normative theories, or an umbrella term for aphenotypical bodily variation. While a Merleau-Pontian-inspired phenomenology is a promising starting point for thinking about embodied experiences (...) of all sorts, I here draw a cautionary tale about how ableist assumptions can easily undermine accounts of non-normate experience. I first argue that the omission or misguided treatment of disability within the history of philosophy in general and the phenomenological tradition in particular is due to the inheritance of what I call “the ableist conflation” of disability with pain, suffering, and disadvantage. I then show that Merleau-Ponty’s famous reading of the blind man’s cane is problematic insofar as it omits the social dimensions of disabled experiences, misconstrues the radicality of blindness as a world-creating disability, and operates via an able-bodied simulation that confuses object annexation or extension with incorporation. In closing, I contend that if phenomenology is to overcome the errors of traditional philosophy, as Merleau-Ponty once hoped, it must heed the insights of “crip” or non-normate phenomenology, which takes the lived experience of disability as its point of departure. [French translation forthcoming in Pour une phénoménologie critique, ed. Donald A. Landes, Quebec City, Les Presses de l'Université Laval/Paris, J.Vrin]. (shrink)

This essay responds to four critical essays by Rosemary Kellison, Ebrahim Moosa, Joseph Winters, and Martin Kavka on the author’s recent book, Healthy Conflict in Contemporary American Society: From Enemy to Adversary (Cambridge, 2018). Parts I and II work in tandem to further develop my accounts of strategic empathy and agonistic political friendship. I defend against criticisms that my argument for moral imagination obligates oppressed people to empathize with their oppressors. I argue, further, that healthy conflict can be motivated by (...) a kind of “secular” love. This enables my position to immanently criticize and mediate the claims that one must either love (agapically) one’s opponent in order to engage them in “healthy conflict,” on one hand, or that one must vanquish, exclude, or “cancel” one’s opponent, on the other. In Part III, I demonstrate how my account mediates the challenge of an alleged standing opposition between moral imagination and socio-theoretical critique. I defend a methodologically pragmatist account of immanent prophetic criticism, resistance, and conflict transformation. Finally, I respond to one critic’s vindication of a strong enemy/adversary opposition that takes up the case of white supremacist violence in the U.S. I argue that the time horizon for healthy conflict must be simultaneously immediate and also long-term, provided that such engagements remain socio-critically self-reflexive and seek to cultivate transformational responses. (shrink)

R Core Team. (2016). R: A language and environment for statistical computing. R Foundation for Statistical Computing. Supplement to Occipital and left temporal instantaneous amplitude and frequency oscillations correlated with access and phenomenal consciousness. Occipital and left temporal instantaneous amplitude and frequency oscillations correlated with access and phenomenal consciousness move from the features of the ERP characterized in Occipital and Left Temporal EEG Correlates of Phenomenal Consciousness (Pereira, 2015) towards the instantaneous amplitude and frequency of event-related changes correlated with a (...) contrast in access and in phenomenology. Occipital and left temporal instantaneous amplitude and frequency oscillations correlated with access and phenomenal consciousness proceed as following. In the first section, empirical mode decomposition (EMD) with post processing (Xie, G., Guo, Y., Tong, S., and Ma, L., 2014. Calculate excess mortality during heatwaves using Hilbert-Huang transform algorithm. BMC medical research methodology, 14, 35) Ensemble Empirical Mode Decomposition (postEEMD) and Hilbert-Huang Transform (HHT). -/- In the second section, calculated the variance inflation factor (VIF). In the third section, partial least squares regression (PLSR): the minimal root mean squared error of prediction (RMSEP). In the last section, partial least squares regression (PLSR): significance multivariate correlation (sMC) statistic. (shrink)

Ideology is always an issue that plays an important role in the life of a society, and that ideology also greatly influences the process of ruling the country of dynasties in the history. Unlike previous dynasties, which lasted only a few decades, the Ly dynasty represents a flourishing period of feudalism lasting more than 200 years. A major event was that King Ly Thanh Tong changed the country name from Dai Co Viet to Dai Viet in 1054, ushering in (...) a brilliant era in Vietnamese history. The ideology of “taking people as the root” of Vietnamese feudal dynasties highlights the unyielding and indomitable fighting spirit for the right to enjoy independence and freedom in the old land of Giao Chi and Cuu Chan, which later was Dai Viet and is now Vietnam. It also reflects the desire for people to live in peace and harmony. This articles focuses on studying the ideology of “taking people as the root” through the reign of kings of the Ly dynasty in Vietnam. From there, the article points out the achievements and limitations in the process of taking care of people, as well as historical lessons for the development of the country today. (shrink)

LTS: Khoa học mở, bao gồm các hợp phần tạp chí mở, dữ liệu mở, phần mềm mở, tài liệu khoa học mở… đang là xu hướng diễn ra ngày càng mạnh trên thế giới. Tại Việt Nam, khoa học mở đã được Hiệp hội Các trường đại học, cao đẳng Việt Nam tiên phong giới thiệu trong một vài năm gần đây. -/- Trong bài viết gốc bằng Tiếng Anh, có tiêu đề "How to move open science from the (...) periphery to the centre", đăng trên University World News ngày 19/11/2022, tác giả Phạm Hiệp đã tổng kết lại sự phát triển của khoa học mở Việt Nam trong hơn một thập kỷ vừa qua. Bản dịch do giải pháp AI (trí tuệ nhân tạo) do Nhóm nghiên cứu Reduvation (Trường Đại học Thành Đô) phối hợp với HTEcom phát triển và thực hiện. (shrink)

This research aims to analyze the term Philosophy of Local History, which is conducted using secondary sources, in addition to primary sources in the form of data from informants domiciled in Bone Regency. This research is also conducted to find out about Kajaolaliddong as a role model who are honest, intelligent, and brave. Kajaolaliddong is known as a scholar, statesman, and a reliable diplomat, whose thoughts became the concept of pangadereng, which then metamorphoses into a basic pattern of royal government (...) in Bugis and Makassar. Those three characteristics are equipped by other qualities. Lempu’E nasibawai tau’ (honesty, which is accompanied by devotion), Acca nasibawaii Ada tonging namatike (intelligence, which is accompaniedby truthfulness in speakingwith caution). (shrink)

As boundaries between domesticity and the undomesticated increasingly blur for cohabitants of Vancouver Island, home to North America’s densest cougar population, predatorial problems become more and more pressing. Rosemary-Claire Collard responds on a pragmatic plane, arguing that the encounter between human and cougar is only ever destructive, that contact results in death and almost always for the cougar. Advocating for vigilance in policing boundaries separating cougar from civilization, therefore, she looks to Foucault’s analysis of modern biopower in the first volume (...) of his History of Sexuality for support in favor of a more contemporary notion of biosecurity. In response to Collard’s arguments, concerned with ethical conclusions drawn on the basis of her policy-based proposal, I challenge the prohibition she places on encounter. In the first section, “Becoming Killable,” I address her use of Donna Haraway’s phraseology, and in the second section, “Biological Dangers,” I scrutinize her reading of Foucault, arguing that the appeals she makes distort the mode of argumentation at work for each thinker. The final section, “Facing Cougar, Facing Death,” advocates further ethical possibilities generated on the basis of Foucault’s correlation between overcoming the fear of death and resisting abuses of power with respect to others. My contention is that our transgressing boundaries constructed to separate humanity from the inhumane curtails tendencies toward the marginalization and subjugation of those animal others whose very existence brings us face to face with the fact of our own mortality. (shrink)

Nature Index là CSDL khoa học được tổng hợp bởi riêng bởi Nature Research. Không giống như Web of Science hay Scopus, Nature Index hướng tới phân hạng đỉnh cao khi chỉ tính điểm các tác giả và cơ quan có công bố trên 82 tạp chí chất lượng cao được lựa chọn độc lập. Nhóm 82 tạp chí này chỉ tương đương với khoảng 5% số tạp chí trong lĩnh vực khoa học tự nhiên trong Web of Science, nhưng (...) chiếm tới gần 30% tổng số trích dẫn của toàn bộ lĩnh vực. (shrink)