Marriage is one of the most important topics in the education field since life in this world is structured by interaction among families and between families and other social institutions. Dissatisfaction and unsustainability of marriage have led the urgency of premarital education in various countries. The problem is that the spread of virtual reality has made marriage itself to become more complex and experience reinterpretation and reconfiguration, moreover with the emergence of new kind of marriage in (...) the digital era, i.e. virtual marriage. Everybody who has observed, known, or even tried, certainly asks the question, “Could (or: should) I accept virtual marriage?” . This study was aimed to investigate the role of tolerance of ambiguity and illusion of intimacy in online dating in predicting the acceptance of virtual marriage. There were 420 adolescents and young adults (212 males, 208 females; Mage=21.10 years old, SDage=1.459 years; 338 students, 82 employees or entrepreneurs) in the Greater Jakarta, Indonesia, participated in this study. It was found that the acceptance was not predicted by the ambiguity tolerance, but by the illusion of intimacy in online dating. The psychometric issues, substantive discussion, and recommendation are presented at the end of this article. The trend of virtual marriage should not be allowed to roll away, by autopilot, without loaded by strategies in designing an online game as one of the pivotal educational technologies that needs to shape appropriate character and attitude for it. (shrink)

Taking an 1893 exchange between Charles S. Peirce and Open Court editor Paul Carus as its point of departure, the paper explores the relation between religion and science while making the case that the attitude that scientists have to their subject is akin to a religious devotion. In this way it is argued that a reconciliation between science and religion cannot be confined to religion blindly accepting the results from science, but that such a reconciliation is possible only when both (...) (re)connect with what truly inspires them, the experience of reverent wonder about the world within which they find themselves. (shrink)

The four case studies below were designed as a workshop in a research setting. They could also be used as a lesson plan for college students. The material is divided into four case studies. One can use any of the case studies independently. One can change the order in which the case studies are used. If you want to share with me how you plan to use these case studies, communicate to me at [email protected] • Case 1: Does the Bible (...) require that marriage be limited to one man and one woman? • Case 2: Matthew Vines, a fervent believer wrestling with loneliness • Case 3: Does the Bible support the contention that marriage rules never change? • Case 4: The Emergence and Disappearance of Levirate Marriages . (shrink)

In a recent study appearing in Neuroethics, I reported observing 11 significant correlations between the “Dark Triad” personality traits – Machiavellianism, Narcissism, and Psychopathy – and “conservative” judgments on a 17-item Moral Intuition Survey. Surprisingly, I observed no significant correlations between the Dark Triad and “liberal” judgments. In order to determine whether these results were an artifact of the particular issues I selected, I ran a follow-up study testing the Dark Triad against conservative and liberal judgments on 15 additional moral (...) issues. The new issues examined include illegal immigration, abortion, the teaching of “intelligent design” in public schools, the use of waterboarding and other “enhanced interrogation techniques” in the war on terrorism, laws defining marriage as the union of one man and one woman, and environmentalism. 1154 participants (680 male, 472 female; median age 29), recruited online through Amazon Mechanical Turk, completed three surveys: a 15-item Moral Intuition Survey (MIS), the 28-item Short Dark Triad personality inventory, and a five-item demographic survey. The results strongly reinforce my earlier findings. Twenty-two significant correlations were observed between “conservative” judgments and the Dark Triad (all of which were significant past a Bonferonni-corrected significance threshold of p = .0008), compared to seven significant correlations between Dark Triad and “liberal” judgments (only one of which was significant past p = .0008). This article concludes by developing a novel research proposal for determining whether the results of my two studies are “bad news” for conservatives or liberals. (shrink)

In this paper, I explore a line of argument against one form of realism about fictional characters : abstract artifact theory, the view according to which fictional characters like Harry Potter are part of our reality, but, they are abstract objects created by humans, akin to the institution of marriage and the game of soccer. I will defend artifactualism against an objection that Mark Sainsbury considers decisive against it: the category-mistake objection. The objection has it that artifactualism attributes to (...) people who produce and process sentences and thoughts about Harry Potter massive error, indeed, a category mistake about what kind of thing Harry Potter is; for an abstract object isn’t the sort of thing that can wear glasses, ride a double-decker bus, attend school. Given problems with this objection, artifactualism, I shall conclude, remains a tenable contender. (shrink)

This blog post begins by showing the pejorative connotations inherent in the term 'Hindu' and goes on to lay bare the differences between Hinduism and other religions including Jainism and the Abrahamic religions. So that this necessary project of dialogues is not hijacked by celibates of various traditions; the post ends with these reflections: "The Hare Krishna movement, and all other prominent movements within the Sanatana Dharma including the various well known cults of hero-worship are all structured around centralised superstructures (...) which we acquired during our long history of colonisation. Many of these movements appeal to the Western mind because they are authoritarian with strict rules. But these rules have been negated within the Sanatana Dharma by thinkers ranging from Sri Utpaladeva to Sri Abhinavagupta to Sri Kshemraja. The Sanatana Dharma stresses marriage over celibacy not because it is akin to Protestantism. There is none to protest against. Nor is it better to marry than to burn. It is simply this; marriage is not a lower state than other choices in life. It is a first step towards recognising that one can indeed be two who form a monad.". (shrink)

Concurring to information from the Centresfor Illness Control and Anticipation, instruction and religion are both capable indicators of lasting or dissolving unions. The chance of a marriage finishing in separate was lower for individuals with more knowledge, with over half of relational unions of those who did not complete high school having finished in separate compared with roughly 30 percent of relational unions of college graduates. With this overview, the divorce rate dataset from UCI dataset repository is used for (...) predicting the divorce class target with the following contributions. Firstly, the Divorce rate dataset is subjected with the data cleaning and exploratory data analysis. Secondly, the data set is settled with different classifiers to look at the classification before and after feature scaling. Thirdly, the dataset is processed with various cross validation of training and testing dataset i.e 80:20, 30:70, 40:60, 50:50 to improve the accuracy of all the classifiers. Fourth, the dataset is processed with 15, 20 and 30 components of principal component analysis and then applied with all classifier algorithm to analyze the accuracy of divorce rate prediction. Fifth, the performance analysis is done with precision, recall, accuracy, fscore and running time to infer the classification before and after feature scaling. Experimental results show that the Random Forest classifier is found to have the accuracy of 98% for all PCA reduced dataset with 15, 20 and 30 components. The result showsthat Random Forest classifier is found to have the accuracy of 98% for 40:60, 50:50 of training and testing dataset. (shrink)

The Einstein of the New Age holds forth in his unique and brilliant style on the history of world views and how to put spirit back in our life. If you have the patience to learn his jargon and read slowly there is alot of serious brainfood here. I read this and his Sex, Ecology and Spirituality(1995) with Hofstadter´s famous Godel, Escher, Bach(GEB) written in 1980(both of which I have reviewed here). Wilber´s work has many parallels with GEB, both of (...) them massive works attempting to tie together disparate fields and different views of life. Unlike Hofstadter, who was mainly interested in the nature of intelligence, Wilber does not treat math, music or DNA, and he concentrates on world views that have a spiritual relevance but like Hofstadter he lacks any grasp of the logical structure of rationality, the dual systems of thought or the works of Wittgenstein and Searle, which obviates much of his work. For an account of those see my articles. He spent a vast amount of time working out the relationships between ideas and how they relate to individual and society, spirit and science. If you don´t have the time or patience for the whole book, read Superconsciousness Parts 1 and 2 which are an excellent summary. His shortest book, `The Marriage of Self andSoul is a much easier read that gives you a good idea of his style and purpose. He details alot of intellectual history (philosophy, psychology, religion, ecology, feminism, sociology, etc) and shows where nearly everyone went too far in the direction of Ascent (to the spirit) or Descent (to science,materialism, reductionism or Flatland). He trys to show how to heal the rifts by combining sense and soul (spiritual and material life, science and religion, internal and external, individual and social). Everything is related to everything else (holons in holarchies). The Age of Enlightenment denied the the spirit, the individual and the interior life but developed art, morals and science and led to democracy, feminism, equality and ecology, but this reductionism compressed the intellect and the spirit into the Flatland of science, rationality and materialism. He sees the loss of the spiritual point of view with the Age of Enlightenment as the major factor responsible for the malaise of modern times, but real spirituality or ìntelligent religion (i.e., the quest for enlightenment) as opposed to primitive religion (everything else-see my review of Boyer´s 'Religion Explained') was always rare. It is intelligent religion he sees as the panacea, but it is primitive religion that the masses understand, and it too has only materialistic goals. In sum, in spite of its shortcomings it is still unique and well worth the effort. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019). (shrink)

(Dân trí) - Bạn hãy thử hình dung một bức tranh thể hiện hình ảnh một thương gia cưỡi một chú lạc đà. Dưới chân họ chỉ có cát nóng bỏng của sa mạc khô cằn, phía sau lưng họ là ánh mặt trời chói lòa, bỏng rát. Hai bên đường chỉ có sương rồng gai góc, như biểu trưng cho hành trình vất vả đầy chông gai. Một điều gây bất ngờ: chú lạc đà lại kéo theo một chiếc (...) xe hơi sang trọng. (shrink)

Marriages come in a very wide variety: if the reports of anthropologists and historians are to be believed, an extraordinarily wide variety. This includes some of the more unusual forms, including marriage to the dead; to the gods; and even to plants. This does suggest that few proposed marriage relationships would require 'redefining marriage': but on the other hand, it makes giving a general theory of marriage challenging. So one issue we should face is how accepting (...) we should be of the reports: to what extent reported 'marriages' really are marriages. This paper defends the view that almost all of these reported marriages are in fact marriages, and suggests some theoretical approaches that may be generous enough to account for this. (shrink)

Parties to a temporary marriage agree in advance that their marriage will only last for a fixed period of time unless renewed: that it will automatically expire after two years, for instance, or five, or twenty. This paper defends the claim that temporary marriages deserve state recognition. The main argument for this is an application of a principle of marriage equality. Some other arguments for are also canvassed, including an argument from religious freedom, and a number of (...) arguments against recognition are also discussed. The paper also discusses the question of whether such “temporary marriages” are in fact a kind of marriage, and defends the claim that they are, or would be, genuinely marriages. (shrink)

The text develops philosophical considerations on the “institutional” dimension of marriage. First of all, the meaning of “institution” is problematized, as it is so much disputed and controversially interpreted today. On the one hand, in fact, it is circumscribed to denote a repressive reality— restraining, delaying, even disciplining—considered necessary and rescuing by some scholars, yet harmful and dangerous by others. On the other hand, accentuating its verbal form, “institution” is also understood in terms of movement, as the novelty that (...) results from the act of instituting, as a discontinuity that opens a field of possibilities. Paul Ricoeur considers institutions as part of the ethical tripod, i.e., of the ways through which human beings can flourish. In the context of these divergent understandings, this paper secondly considers the possibility to speak of marriage as an institution and to take marriage rituals as an example both of rite of passage and aggregation rituals. Bourdieu says that the separation achieved in rituals has a “consecrating” effect. Third, the paper questions whether functional and symbolic changes in marriage and marriage rituals can affect their institutional status and problematize their consequences. (shrink)

It is often thought that religious experiences provide support for the cumulative case for the existence of the God of classical monotheism. In this paper, I formulate an Evil-god challenge that invites classical monotheists to explain why, based on evidence from religious experience, the belief in an omnipotent, omniscient, omnibenevolent god is significantly more reasonable than the belief in an omnipotent, omniscient, evil god. I demonstrate that religious experiences substantiate the existence of Evil-god more so than they do the existence (...) of Good-god, and, consequently, that the traditional argument from religious experience fails: it should not be included in the cumulative case for the existence of Good-god. (shrink)

The teachings of Islam and the Indonesian constitution clearly prohibit interfaith marriage. However, some Muslim communities in North Sulawesi as a minority group have entered into interfaith marriages. Therefore, this study aims to analyze the phenomenon of interreligious marriage in North Sulawesi and the achievement of minority fiqh objectives in interfaith families. This research is a field research that uses qualitative methods with a phenomenological approach. Data collection was conducted through interviews with informants consisting of 5 interfaith (...) class='Hi'>marriage actors, 1 village official, and 1 religious leader. The results showed that the main motivation for interfaith couples to marry is mutual love. They also tend to get support from their respective extended families so that the marriage runs relatively smoothly and safely. The objectives of minority fiqh are achieved in interfaith marriages in the multicultural society of North Sulawesi. Minority fiqh can be an approach in interfaith marriages in multicultural societies where Muslims are a minority, without losing their Islamic essence, it is based on the fiqh rule that changes in law can occur due to changes in times and places. Minority jurisprudence can be an alternative basis for the sustainability of interfaith families in North Sulawesi that are able to maintain their Islamic identity while still respecting their partner's beliefs. (shrink)

Contemporary recognition theory has developed powerful tools for understanding a variety of social problems through the lens of misrecognition. It has, however, paid somewhat less attention to how to conceive of appropriate responses to misrecognition, usually making the tacit assumption that the proper societal response is adequate or proper affirmative recognition. In this paper I argue that, although affirmative recognition is one potential response to misrecognition, it is not the only such response. In particular, I would like to make the (...) case for derecognition in some cases: derecognition, in particular, through the systematic deinstitutionalization or uncoupling of various reinforcing components of social institutions, components whose tight combination in one social institution has led to the misrecognition in the first place. I make the case through the example of recent United States debates over marriage, especially but not only with respect to gay marriage. I argue that the proper response to the misrecognition of sexual minorities embodied in exclusively heterosexual marriage codes is not affirmative recognition of lesbian and gay marriages, but rather the systematic derecognition of legal marriage as currently understood. I also argue that the systematic misrecognition of women that occurs under the contemporary institution of marriage would likewise best be addressed through legal uncoupling of heterogeneous social components embodied in the contemporary social institution of marriage. (shrink)

Citizenship and marriage are legal statuses that generate numerous privileges and responsibilities. Legal doctrine and argument have analogized these statuses in passing: consider, for example, Ted Olson’s statement in the Hollingsworth v. Perry oral argument that denying the label “marriage” to gay unions “is like you were to say you can vote, you can travel, but you may not be a citizen.” However, the parallel between citizenship and marriage has rarely been investigated in depth. This paper investigates (...) the marriage-citizenship parallel with a particular focus on three questions prompted by recent developments in law and policy: -/- 1) Should we provide second-best statuses? Some couples — in particular gay and lesbian couples — have been offered permanent statuses, like civil unions, that bear legal privileges but fall short of full marriage equality. In contrast, similar differentiations within citizenship are generally resisted. The history of citizenship may presage the increasing unacceptability of differentiations within status in the gay marriage context. Meanwhile, the history of marriage equality efforts may help present-day citizenship advocates choose legal strategies. -/- 2) Should statuses be a gateway to rights? Some early gay rights advocates unsuccessfully argued that advocates should challenge the primacy of marriage, rather than seek access to the institution. Advocates attempting to expand the rights of current noncitizens face similar choices: should they seek to give current noncitizens greater access to citizenship, or challenge the reservation of important rights to citizens? -/- 3) Can status relationships be plural? Many critics of dual and multiple citizenship argued that allegiance to multiple states was immoral, unadministrable, or both. More recently, polygamous marriage has become a topic of legal and political discourse, first as a foil in anti-gay marriage arguments and later as a political possibility in its own right. I consider whether polygamous marriage advocates can profitably draw on arguments for multiple citizenship, and how multiple-citizenship advocates should responsibly respond to the analogy with polygamy. (shrink)

The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancientChina. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld (...) marriage might originate from human sacrifice in early ancient times, and its name varies in different periods. It has gone through its prevailing in the Tang Dynasty, declining in the Song and Yuan Dynasties, and reviving again in the Ming and Qing Dynasties. During the long history, this custom was generally criticized and condemned by orthodoxy Confucian intellectuals, yet it was practiced and sometimes even prevailed among both noble class and common people, due to its deep root in the folk belief. The paper also intends to clarify some misconceptions and misunderstandings concerning the study of this unique cultural phenomenon. (shrink)

The provision of a marriage right is a distinctive aspect of Kant ’s political philosophy and seems, initially, difficult to reconcile with the general concern with ensuring external freedom of action apparent in the universal principle of Right and the sole innate right said to follow from this principle. I claim that this provision can be regarded as consistent with this general focus and that Kant ’s treatment of issue suggests an interesting secular argument for the institution of (...) class='Hi'>marriage. (shrink)

The momentum of globalization and universalism, operating through the media, information technology and politics, has steadily diminished the importance of cultural diversity. It has even threatened to erase many of our cultural traditions, or extinguish our diverse experiences of the sacred. Yet the sacred which seems to be lost is often still encased in our cultural objects, stories and religious rituals. This paper will discuss how the memories of the sacred can be both preserved and reawakened. This paper will focus (...) on three scholars who develop alternative approaches to the universal. Franz Rosenzweig saw universal historical progress as oppressive. He believed that the practice of his Jewish religion offered a resistance and a possible correction to the general movement of history. Walter Benjamin saw the forgotten 'ruins' of history encase memories of the sacred and the silenced voices within history. For Benjamin, the role of interpretation is to awaken these hidden memories and voices which are encoded within our objects, images and commodities. This led him to a particular idea of a momentary messianic redemption in relation to greater flow of time. And finally, Jacob Taubes read St. Paul as offering a revolutionary model on how to live one's particular faith within a wider political order. In general, each writer developed an idea of redemption which involves a kind of remembrance of what has been obscured by the more general universal movement of history itself. This is especially relevant for the various religious and cultural communities within Cambodia. The paper will begin and end by discussing the origin story of Cambodia – the marriage between Preah Thong, the Indian prince, and Neag Neak, the Naga princess. I will additionally try to demonstrate that the story and its various reenactments is important because it represents a regenerative process rooted in the eclectic character of South East Asian culture in general. Various forms of memory within the syncretic or eclectic context of Southeast Asia can operate to preserve the sacred in an age of universalization and globalization. It also illustrates how the performance of memory can also offer an antidote to the "trauma" of Cambodia's past. (shrink)

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)

The classification of a state of affairs under a legal category can be considered as a kind of con- densed decision that can be made explicit, analyzed, and assessed us- ing argumentation schemes. In this paper, the controversial conflict of opinions concerning the nature of “marriage” in Obergefell v. Hodges is analyzed pointing out the dialecti- cal strategies used for addressing the interpretive doubts. The dispute about the same-sex couples’ right to marry hides a much deeper disa- greement not (...) only about what mar- riage is, but more importantly about the dialectical rules for defining it. (shrink)

This paper defends the institution of civil marriage against the objection that it is inconsistent with political liberalism, and so should be either totally abolished or else transformed virtually beyond recognition.

It appears that spouses have less reason to hold each other to a norm of monogamy than to reject the norm. The norm of monogamy involves a restriction of spouses' aeeess to two things of value: sex and erotic love. This restriction initially appears unwarranted but can be justified. There is reason for spouses to aeeept the norm of monogamy if their marriage satisfies three conditions. Otherwise, there is reason to permit non-monogamy. Some spouses have reason to accept the (...) norm of monogamy because this will avoid reasonable hurt and prevent diversion of resourees needed to sustain the marriage. Other spouses have reason to permit non-monogamy to allow the spouses access to aspects of a well-rounded life. The choice to be either monogamous or non-monogamous ean also be non-instrumentally valuable if chosen for the right reasons. (shrink)

Free online services have become an essential part of onlife experience in the digital society. And yet, such digital gifts can be argued to represent a modern-day Trojan horse. This paper advances the theory that, far from being “free”, the digital gift economy disempowers and disenfranchises users, eroding privacy and promoting inequality. It concludes that what is needed to improve the situation is better taxation and stricter regulation of the advertising industry.

Christopher Bennett has argued that state support of conjugal relationships can be founded on the unique contribution such relationships make to the autonomy of their participants by providing them with various forms of recognition and support unavailable elsewhere. I argue that, in part because a long history of interaction between two people who need each other’s validation tends to produce less meaningful responses over time, long-term conjugal relationships are unlikely to provide autonomy-enhancing support to their participants. To the extent that (...) intimate relationships can provide a unique form of reciprocal support, Bennett fails to show that couples have an advantage over multiple-partner arrangements in doing so. (shrink)

In the 1706 third edition of her Reflections upon Marriage, Mary Astell alludes to John Locke’s definition of slavery in her descriptions of marriage. She describes the state of married women as being ‘subject to the inconstant, uncertain, unknown, Arbitrary Will of another Man’ (Locke, Two Treatises, II.22). Recent scholars maintain that Astell does not seriously regard marriage as a form of slavery in the Lockean sense. In this paper, I defend the contrary position: I argue that (...) Astell does seriously regard marriage as a form of slavery for women and that she condemns this state of affairs as morally wrong. I also show that, far from criticizing Locke, Astell draws on key passages in his Thoughts concerning Education to urge that women be educated to retain their liberty. (shrink)

“I am only what I make myself to be”, Fichte tells us. In this paper, I outline Fichte’s views on sex, marriage and gender, with two aims. Firstly, to elucidate an aspect of his moral theory which has received little attention, and secondly to argue that Fichte’s distinctive stance on selfhood, freedom, and normativity lead to a revisionary account of gender expression and identity, where people can freely carve out their own identity, irrespective of “nature”. In this paper, I (...) therefore outline Fichte’s own views, highlighting what I see as a tension in the texts between essentialism and antiessentialism about gender, before reconstructing a neo-Fichtean view which foregrounds the anti-essentialist aspect. (shrink)

This study was to examine inter-cultural marriages in terms of the challenges and coping strategies in Ini local government area of Akwa Ibom state, Nigeria. The study adopted survey research design. The area of the study was Ini local government area, Akwa Ibom State. The population of one thousand, two hundred and fifty-four couples were into inter-cultural marriages in Ini L.G.A. Purposive random sampling technique was used in selecting the married couples that was used for the respondents. The instrument for (...) data collection was structured questionnaire which was validated by three expects. The sample size was 300. The major findings includes 10 prospects of inter-cultural marriage which were heightened cultural awareness and empathy, people are more tolerant in inter-cultural marriages than others, children of inter-cultural marriages feel affinity from the cultures of both parents among others with mean ranged from 3.06 to 3.50 and standard deviations ranged from 0.48 to 1.06. Ten challenges of inter-cultural marriages were identified with mean ranged from 3.07 to 3.53 while the standard deviations ranged from 0.50 to 0.94. 10 coping strategies of inter-cultural marriage were identified. This study recommends that couples who intend to go into intercultural marriages must understand clearly from the start what their companions will bring to the marriage, habits and attitudes learned from his/her family and friends and be carefully discussed before marriage and after marriage. (shrink)

The PDF uploaded is ENTIRELY different from the two links provided. Please download the PDF and then read the given links. This has NOTHING to do with philosophy or literature. This is being put up here in the memories of Bro. Cal Whiting cfc and Fr. Larry Abello SJ. This is more of a record for those interested. The full names of the Christian Brother from Australia is Br Robert Cataldus Whiting who is also mentioned among notable Christian Brothers in (...) the Christian Brothers' Wikipedia page. Further, Fr. Abello's full name was Fr. Lawrence Abello Ph.D. I have written about both of them in Indian Catholic Matters. This has been published in The Herald. The links added are to Indian Catholic Matters. The PDF uploaded is entirely different. -/- Then read the first link on the Church's position on the indissolubility of marriage. (shrink)

The internet has become an ubiquitous epistemic source. However, it comes with several drawbacks. For instance, the world wide web seems to foster filter bubbles and echo chambers and includes search results that promote bias and spread misinformation. Richard Heersmink suggests online intellectual virtues to combat these epistemically detrimental effects . These are general epistemic virtues applied to the online environment based on our background knowledge of this online environment. I argue that these online intellectual virtues (...) also demand a particular view of cognitive integration. Online intellectual virtues are incompatible with a popular conception of extended minds proposed by Andy Clark and David Chalmers . I suggest that if we want to hold on to both a conception of online intellectual virtues and some conception of the extended mind, we have to accept a more gradual theory of cognitive integration along the lines of second-wave theories of the extended mind. (shrink)

Kant was engaged in a lifelong struggle to achieve what he calls in the 1756 Physical Monadology (PM) a “marriage” of metaphysics and geometry (1:475). On one hand, this involved showing that metaphysics and geometry are complementary, despite the seemingly irreconcilable conflicts between these disciplines and between their respective advocates, the Leibnizian-Wolffians and the Newtonians. On the other hand, this involved defining the terms of their union, which meant among other things, articulating their respective roles in grounding Newtonian natural (...) science. In this paper, consider how Kant’s project of marrying metaphysics and geometry evolves from the pre-Critical to the Critical period and how key discussions in the Prolegomena are related to the lifelong marriage project. (shrink)

Traditional paradigm on marriage equality focused on a humanitarian appeal and was set as a path dependency model on marriage equality for the suppressed regions. However, such gender based focus has largely neglected the multilateral movements underlying the macro- political-economic structures that shaped law as a power political means. Consequentially, LGBTQI existence became marginalized from the public consciousness with structural realist state hierarchies that further undermines the fundamental freedoms of the LGBTQI popula- tion. This makes the question on (...) LGBTQI equal marriage from a simple humanitarian value based discourse to a macro-political-economy question. The article adopts the Maslow’s hier- archy of needs as the analytical framework on the developing country as the People’s Republic of China (PRC) in relation to multilateralism and global economy on the necessity to legalize LGBTQI marriage. (shrink)

The human attempts to access, measure and organize physical phenomena have led to a manifold construction of mathematical and physical spaces. We will survey the evolution of geometries from Euclid to the Algebraic Geometry of the 20th century. The role of Persian/Arabic Algebra in this transition and its Western symbolic development is emphasized. In this relation, we will also discuss changes in the ontological attitudes toward mathematics and its applications. Historically, the encounter of geometric and algebraic perspectives enriched the mathematical (...) practices and their foundations. Yet, the collapse of Euclidean certitudes, of over 2300 years, and the crisis in the mathematical analysis of the 19th century, led to the exclusion of “geometric judgments” from the foundations of Mathematics. After the success and the limits of the logico-formal analysis, it is necessary to broaden our foundational tools and re-examine the interactions with natural sciences. In particular, the way the geometric and algebraic approaches organize knowledge is analyzed as a cross-disciplinary and cross-cultural issue and will be examined in Mathematical Physics and Biology. We finally discuss how the current notions of mathematical (phase) “space” should be revisited for the purposes of life sciences. (shrink)

However liberalism is best understood, liberals typically seek to defend a wide range of liberty. Since same-sex marriage [henceforth: SSM] prohibitions limit the liberty of citizens, there is at least some reason to suppose that they are inconsistent with liberal commitments. But some have argued that it is the recognition of SSM—not its prohibition—that conflicts with liberalism’s commitments. I refer to the thesis that recognition of SSM is illiberal as “The Charge.” As a sympathetic liberal, I take The Charge (...) seriously enough to consider and ultimately reject it. Ultimately, I contend that The Charge is simply misguided and that arguments for it either fail to find support in some liberal principle or else find support from some illiberal principle. (shrink)

Online shaming is a subject of import for social philosophy in the Internet age, and not simply because shaming seems generally bad. I argue that social philosophers are well-placed to address the imaginal relationships we entertain when we engage in social media; activity in cyberspace results in more relationships than one previously had, entailing new and more responsibilities, and our relational behaviors admit of ethical assessment. I consider the stresses of social media, including the indefinite expansion of our relationships (...) and responsibilities, and the gap between the experiences of those shamed and the shamers’ appreciation of the magnitude of what they do when they shame; I connect these to the literature suggesting that some intuitions fail to guide our ethics. I conclude that we each have more power than we believe we do or than we think carefully about exerting in our online imaginal relations. Whether we are the shamers or the shamed, we are unable to control the extent to which intangible words in cyberspace take the form of imaginal relationships that burden or brighten our self-perceptions. (shrink)

A response to James S. Spiegel's article in THINK 43 in which he argues that same-sex marriage is unjust.

This article is an exercise in the virtue epistemology of the internet, an area of applied virtue epistemology that investigates how online environments impact the development of intellectual virtues, and how intellectual virtues manifest within online environments. I examine online echo chambers and epistemic bubbles (Nguyen 2020, Episteme 17(2), 141–61), exploring the conceptual relationship between these online environments and the virtue of open-mindedness (Battaly 2018b, Episteme 15(3), 261–82). The article answers two key individual-level, virtue epistemic questions: (...) (Q1) How does immersion in online echo chambers and epistemic bubbles affect the cultivation and preservation of open-mindedness, and (Q2) Is it always intellectually virtuous to exhibit open-mindedness in the context of online echo chambers and epistemic bubbles? In response to Q1, I contend that both online echo chambers and online epistemic bubbles threaten to undermine the cultivation and preservation of open-mindedness, albeit via different mechanisms and to different degrees. In response to Q2, I affirm that both a deficiency and an excess of open-mindedness can be virtuous in these online environments, depending on the epistemic orientation of the digital user. (shrink)

In this contribution, I advocate diminishing the vision of marriage as an isolated and perfectly free choice between two individuals in love, in order to unseat the extent to which students resist the view that marriage is, among other things, a social contract. I summarize views of Immanuel Kant and Claudia Card, then describe my class presentation of the social significance of marriage. I conclude that students at an individualistic and self-creating point in their lives can be (...) under-appreciative of what their public avowals mean to others, and marriage, in one sense, is indeed public. (shrink)

Can new technology enhance purpose-driven, democratic dialogue in groups, governments, and societies? Online Deliberation: Design, Research, and Practice is the first book that attempts to sample the full range of work on online deliberation, forging new connections between academic research, technology designers, and practitioners. Since some of the most exciting innovations have occurred outside of traditional institutions, and those involved have often worked in relative isolation from each other, work in this growing field has often failed to reflect (...) the full set of perspectives on online deliberation. This volume is aimed at those working at the crossroads of information/communication technology and social science, and documents early findings in, and perspectives on, this new field by many of its pioneers. -/- CONTENTS: -/- Introduction: The Blossoming Field of Online Deliberation (Todd Davies, pp. 1-19) -/- Part I - Prospects for Online Civic Engagement -/- Chapter 1: Virtual Public Consultation: Prospects for Internet Deliberative Democracy (James S. Fishkin, pp. 23-35) -/- Chapter 2: Citizens Deliberating Online: Theory and Some Evidence (Vincent Price, pp. 37-58) -/- Chapter 3: Can Online Deliberation Improve Politics? Scientific Foundations for Success (Arthur Lupia, pp. 59-69) -/- Chapter 4: Deliberative Democracy, Online Discussion, and Project PICOLA (Public Informed Citizen Online Assembly) (Robert Cavalier with Miso Kim and Zachary Sam Zaiss, pp. 71-79) -/- Part II - Online Dialogue in the Wild -/- Chapter 5: Friends, Foes, and Fringe: Norms and Structure in Political Discussion Networks (John Kelly, Danyel Fisher, and Marc Smith, pp. 83-93) -/- Chapter 6: Searching the Net for Differences of Opinion (Warren Sack, John Kelly, and Michael Dale, pp. 95-104) -/- Chapter 7: Happy Accidents: Deliberation and Online Exposure to Opposing Views (Azi Lev-On and Bernard Manin, pp. 105-122) -/- Chapter 8: Rethinking Local Conversations on the Web (Sameer Ahuja, Manuel Pérez-Quiñones, and Andrea Kavanaugh, pp. 123-129) -/- Part III - Online Public Consultation -/- Chapter 9: Deliberation in E-Rulemaking? The Problem of Mass Participation (David Schlosberg, Steve Zavestoski, and Stuart Shulman, pp. 133-148) -/- Chapter 10: Turning GOLD into EPG: Lessons from Low-Tech Democratic Experimentalism for Electronic Rulemaking and Other Ventures in Cyberdemocracy (Peter M. Shane, pp. 149-162) -/- Chapter 11: Baudrillard and the Virtual Cow: Simulation Games and Citizen Participation (Hélène Michel and Dominique Kreziak, pp. 163-166) -/- Chapter 12: Using Web-Based Group Support Systems to Enhance Procedural Fairness in Administrative Decision Making in South Africa (Hossana Twinomurinzi and Jackie Phahlamohlaka, pp. 167-169) -/- Chapter 13: Citizen Participation Is Critical: An Example from Sweden (Tomas Ohlin, pp. 171-173) -/- Part IV - Online Deliberation in Organizations -/- Chapter 14: Online Deliberation in the Government of Canada: Organizing the Back Office (Elisabeth Richard, pp. 177-191) -/- Chapter 15: Political Action and Organization Building: An Internet-Based Engagement Model (Mark Cooper, pp. 193-202) -/- Chapter 16: Wiki Collaboration Within Political Parties: Benefits and Challenges (Kate Raynes-Goldie and David Fono, pp. 203-205) -/- Chapter 17: Debian’s Democracy (Gunnar Ristroph, pp. 207-211) -/- Chapter 18: Software Support for Face-to-Face Parliamentary Procedure (Dana Dahlstrom and Bayle Shanks, pp. 213-220) -/- Part V - Online Facilitation -/- Chapter 19: Deliberation on the Net: Lessons from a Field Experiment (June Woong Rhee and Eun-mee Kim, pp. 223-232) -/- Chapter 20: The Role of the Moderator: Problems and Possibilities for Government-Run Online Discussion Forums (Scott Wright, pp. 233-242) -/- Chapter 21: Silencing the Clatter: Removing Anonymity from a Corporate Online Community (Gilly Leshed, pp. 243-251) -/- Chapter 22: Facilitation and Inclusive Deliberation (Matthias Trénel, pp. 253-257) -/- Chapter 23: Rethinking the ‘Informed’ Participant: Precautions and Recommendations for the Design of Online Deliberation (Kevin S. Ramsey and Matthew W. Wilson, pp. 259-267) -/- Chapter 24: PerlNomic: Rule Making and Enforcement in Digital Shared Spaces (Mark E. Phair and Adam Bliss, pp. 269-271) -/- Part VI - Design of Deliberation Tools -/- Chapter 25: An Online Environment for Democratic Deliberation: Motivations, Principles, and Design (Todd Davies, Brendan O’Connor, Alex Cochran, Jonathan J. Effrat, Andrew Parker, Benjamin Newman, and Aaron Tam, pp. 275-292) -/- Chapter 26: Online Civic Deliberation with E-Liberate (Douglas Schuler, pp. 293-302) -/- Chapter 27: Parliament: A Module for Parliamentary Procedure Software (Bayle Shanks and Dana Dahlstrom, pp. 303-307) -/- Chapter 28: Decision Structure: A New Approach to Three Problems in Deliberation (Raymond J. Pingree, pp. 309-316) -/- Chapter 29: Design Requirements of Argument Mapping Software for Teaching Deliberation (Matthew W. Easterday, Jordan S. Kanarek, and Maralee Harrell, pp. 317-323) -/- Chapter 30: Email-Embedded Voting with eVote/Clerk (Marilyn Davis, pp. 325-327) -/- Epilogue: Understanding Diversity in the Field of Online Deliberation (Seeta Peña Gangadharan, pp. 329-358). -/- For individual chapter downloads, go to odbook.stanford.edu. (shrink)

Many theorists have recently observed that the response to the same-sex marriage controversy most congruent with basic liberal principles is neither the retention of the institution of marriage in its present form, nor its extension so as to include same-sex unions along with heterosexual ones, but rather the ‘dis-establishment’ of marriage. Less commonly observed, however, is the fact that there are two competing models for how the state might effect a regime of disestablished marriage. On the (...) one hand, there is a ‘deflationary’ approach, on which the state ceases to confer marital status, but does remain in the status-conferring business. On this approach, the state would still bestow a certain ‘thinner’, more ‘neutral’ legal status – as it does when it creates civil unions, for instance. Call this the ‘Status Model’ of disestablished marriage. On the other hand, there is an ‘eliminativist’ approach, on which the state ceases to confer any sort of status at all – not even the thin or neutral status of ‘civilly-unioned’. There simply are no registered domestic partnerships. What there is, is contract law, and individuals entering into contracts for life-partnership – contractual arrangements which might assume any of a wide variety of forms. Call this the ‘Contract Model’ of disestablished marriage. In this paper, I explore the merits of these competing models. After briefly discussing what it means to speak of ‘disestablishing marriage’, and examining the case for disestablishment, I proceed to consider the advantages and disadvantages of each model. My tentative conclusion is that the Contract Model is the one that best instantiates cardinal liberal virtues. (shrink)

The Progressive favors extending the legal institution of marriage so as to include same-sex unions along with heterosexual ones. The Traditionalist opposes such an extension, preferring to retain the legal institution of marriage in its present form. I argue that the Progressive ought to broaden her position, endorsing instead the Liberal case for extending the current institution so as to include polygamous unions as well—for any consideration favoring Progressivism over Traditionalism likewise favors Liberalism over Progressivism. Progressives inclined to (...) resist Liberalism are invited to consider an alternative position: the Libertarian stance that favors instead the ‘disestablishment’ of marriage. (shrink)

Alongside existing research into the social, political and economic impacts of the Web, there is a need to study the Web from a cognitive and epistemic perspective. This is particularly so as new and emerging technologies alter the nature of our interactive engagements with the Web, transforming the extent to which our thoughts and actions are shaped by the online environment. Situated and ecological approaches to cognition are relevant to understanding the cognitive significance of the Web because of the (...) emphasis they place on forces and factors that reside at the level of agent–world interactions. In particular, by adopting a situated or ecological approach to cognition, we are able to assess the significance of the Web from the perspective of research into embodied, extended, embedded, social and collective cognition. The results of this analysis help to reshape the interdisciplinary configuration of Web Science, expanding its theoretical and empirical remit to include the disciplines of both cognitive science and the philosophy of mind. (shrink)

In this paper, we examine how the availability of massive quantities of data i.e., the “Big Data” phenomenon, contributes to the creation, spread, and harms of online misinformation. Specifically, we argue that a factor in the problem of online misinformation is the evolved human instinct to recognize patterns. While the pattern-recognition instinct is a crucial evolutionary adaptation, we argue that in the age of Big Data, these capacities have, unfortunately, rendered us vulnerable. Given the ways in which (...) class='Hi'>online media outlets profit from the spread of misinformation by preying on this pattern-finding instinct, we conceptualize the problem that we identify as a morally objectionable form of “epistemic exploitation.” As we argue, the consumer of digital misinformation is often exploited by having her pattern-recognition instinct used against her. This exploitation is morally objectionable because it deprives her of an epistemic good to which she has a right. This epistemic good is the integrity of the pattern-recognition instinct itself which, we argue, is a capacity that allows us to participate in uniquely human goods. While our primary goal is to bring attention to this form of epistemic exploitation, we conclude by briefly evaluating some general solutions to the growing problem of online misinformation. (shrink)

In “Confucianism and Same-Sex Marriage,” published recently in Politics and Religion, Professor Tongdong Bai argues for a “moderate Confucian position on same-sex marriage,” one that supports its legalization and yet endeavors “to use public opinion and social and political policies to encourage heterosexual marriages, and to prevent same-sex marriages from becoming the majority form of marriages” (Bai 2021:146). Against the backdrop of downright homophobia prevalent among vocal Confucians in mainland China today, Bai claims that his pro-legalization rendition “show[s] (...) a different version of Confucianism that challenges the received perception of Confucianism that it is deeply conservative, a perception that often lies at the core of the rejection of its contemporary relevance, especially by the so-called ‘liberals’ in China and elsewhere” (Bai 2021:133). Furthermore, Bai claims that his moderate Confucianism is normatively preferrable to “the typical liberal or individualist position” of a marriage equality supporter, because the specter of polygamy – the conservative trope of invoking polygamy as a reductio ad absurdum against same-sex marriage – imposes “a serious challenge” to liberals but not to moderate Confucians (Bai 2021:146, 153). -/- Both of Bai’s claims falter upon scrutiny, however. Granted, it is applaudable that Bai tries to dissuade his more conservative Confucian colleagues from opposing the legalization of same-sex marriage. But as Section 1 of this Response will show, the alternative rendition of Confucianism he presents, along with the way he presents it, is premised on a highly contested conception of what shared Confucian values are; does injustice to Confucians who embrace marriage equality more unreservedly (i.e., without caveats à la Bai); fails to produce new arguments that “enrich the theoretical basis for same-sex marriage” (Bai 2021:133); and, ironically, reinforces – rather than “challenges” – the “received perception” of Confucianism as deeply conservative. Meanwhile, Section 2 will show that Bai’s comparison between liberalism and moderate Confucianism relies both upon an apparent unfamiliarity with the extensive and nuanced liberal discussions on polygamy, and upon fallacious methods of assessing comparative normative valence. -/- Finally, Section 3 will offer some concluding thoughts from the perspective of decolonial theory, examining the dynamic of spectacularized postcoloniality that propels the production and consumption of dubious theoretical projects like Bai’s. As it turns out, this case serves not only as a cautionary tale of how not to conduct comparative normative theorizing, but also as a cautionary tale of how not to let the spectacle of postcoloniality derail the pursuit of academic decolonization. (shrink)

In this chapter, I explore how experiences of social belonging might emerge and be sustained in online communities, drawing from the work on rituals by Randall Collins. I argue that rather than viewing mediated interactions in terms of whether they are suitable substitutes for face-to-face interactions, we should consider mediated encounters in their own right. This allows us to recognize the creative ways that people can create rituals in a mediated setting and thus support and create a sense of (...) belonging with others online. I also highlight how some online platforms not only support online rituals but that they are well-positioned to create and circulate collective symbols (or sacred objects) of groups and, thus, can continue to scaffold and sustain on-going feelings of belonging. (shrink)

Epicurus strongly discouraged sex, marriage, and the rearing of children. This paper looks at some of the primary evidence for these claims, clears up a translation of one passage, and emends another passage. (The emendation has been accepted into Dorandi's new edition of Diogenes Laertius).

This chapter reviews empirical evidence bearing on the design of online forums for deliberative civic engagement. Dimensions of design are defined for different aspects of the deliberation: its purpose, the target population, the spatiotemporal distance separating participants, the communication medium, and the deliberative process to be followed. After a brief overview of criteria for evaluating different design options, empirical findings are organized around design choices. Research has evolved away from treating technology for online deliberation dichotomously (either present or (...) not) toward nuanced findings that differentiate between technological features, ways of using them, and cultural settings. The effectiveness of online deliberation depends on how well the communicative environment is matched to the deliberative task. Tradeoffs, e.g. between rich and lean media and between anonymous and identifiable participation, suggest different designs depending on the purpose and participants. Findings are limited by existing technologies, and may change as technologies and users co-evolve. (shrink)

There are two main ways to teach a course online: synchronously or asynchronously. In an asynchronous course, students can log on at their convenience and do the course work. In a synchronous course, there is a requirement that all students be online at specific times, to allow for a shared course environment. In this article, the author discusses the strengths and weaknesses of synchronous online learning for the teaching of undergraduate philosophy courses. The author discusses specific strategies (...) and technologies he uses in the teaching of online philosophy courses. In particular, the author discusses how he uses videoconferencing to create a classroom-like environment in an online class. (shrink)