This paper explores how Patricia Churchland’s insights on methodological naturalism might underwrite a deeper understanding of the role of touch in aesthetic experience. Although aesthetics has privileged sight and hearing by relying on philosophical assumptions, we argue that recent research in neuroscience provides evidence of multimodal ingredients in meaningful encounters with art, including aesthetic tactual features. This calls for a substantial reassessment of aesthetic theory informed by contemporary neuroscientific insights. To support our claim, we provide a critical historical overview of the aesthetic tradition that systematically excluded the sense of touch. We present empirical evidence from several neuroscientific studies, where aesthetic experience is portrayed as fundamentally multimodal, especially involving touch. We then apply Churchland’s insights on methodological naturalism to aesthetic theory, arguing for her integrative, empirically informed approach in aesthetics. We conclude by exploring some philosophical, artistic, and institutional implications of recognizing touch as an integral dimension of aesthetic experience.
The dichotomy between general sciences and religious sciences has become a fundamental issue in modern educational systems, resulting in the emergence of a generation fragmented in knowledge and values. In the context of Indonesian Muslim society, the emergence of Integrated Islamic Schools (Sekolah Islam Terpadu/SIT) serves as a response to concerns over a secular-oriented education system that fails to address spiritual dimensions and holistic character development. This study aims to analyze how the integration of general and religious knowledge serves both as a paradigmatic foundation and a policy driver behind the rise of SIT as an alternative educational model. The research employs a qualitative approach using the Systematic Literature Review (SLR) method, involving an in-depth analysis of scholarly literature, policy documents, and relevant research findings. The results reveal that knowledge integration within SIT goes beyond curriculum unification; it involves an epistemological reconstruction of education that unites cognitive and spiritual dimensions within a tawhidic (monotheistic) framework. National education policy provides a legal space for the development of SIT, while the strategic role of SIT is evident in its capacity to nurture students who are academically competent and morally grounded. This study highlights the importance of strengthening policy and institutional capacity to ensure the sustainability of an integrative and contextually responsive Islamic education system.
Paola Chiarello, Giuseppe Seminara, Sabrina Bossio
et al.
Gynecomastia in adolescence is a benign condition that mostly disappears spontaneously within approximately two years from onset. When it is associated with hypogonadism, it may suggest a disorder of sexual differentiation. We report the case of a young man (18 years old) with gynecomastia associated with azoospermia, small testes, hyperestrogenism and hypergonadotropic hypogonadism. A karyotype 46,XX was found, and searching for SRY (sex-determining region Y) by fluorescence in situ hybridization (FISH) highlighted the presence of the gene on the terminal region of the short arm, with breakpoints likely in Xp22.3 and Yp11.3. Implications of testosterone replacement therapy with respect to sex differentiation disorder and to physical performance are discussed.
Avicenna is a political philosopher with a coherent intellectual system. Utilizing this intellectual framework, he analyzed the issues prevalent in his society and subsequently prescribed an ideal order. The key question is: what type of state does his philosophical system deem efficient, and what mechanisms does he advocate for it? It is asserted that, in Avicenna's political philosophy, the state thrives on the governance of the just and prophetic leadership. On one hand, measures grounded in Sharia laws and civic participation are instituted to prevent societal members from the perils of deviation, oppression, and injustice, serving as a deterrent. On the other hand, moderation and equilibrium in society are established through the application of justice. This article employs a philosophical method, both probative and argumentative, to demonstrate Avicenna's intellectual prowess concerning the efficacy of government based on the tenets of his political philosophy. The research findings highlight that the efficiency of the state hinges on preventing corruption in society, the state, and the political system. Moreover, state effectiveness results from the implementation of strategic policies fostering justice and balance, along with the enforcement of laws that contribute to prosperity in both the present world and the hereafter. Lastly, the efficiency of the state is contingent upon contemporary management practices rooted in experiences, expert opinions, and current requirements.
Daniel Eduardo Paz Pérez, Marcelo Rodríguez-Alberto
The choice of a professional career is a transcen-dental decision; however, success in college de-pends on factors such as previous education, the chosen career, family, socioeconomic context, as well as skills, interests and aptitudes. In a cross-sectional and descriptive work, we sought to find the relationship between interest and aptitude shown by new university entrance students -by means of a self-applied vocational test-and their academic performance and educational achieve-ment, in a study exclusively for the Business Mana-gement Engineering career. An ω (omega) profile was proposed to explain performance, related to results of the CHASIDE test (based on Holland's SDS) for accounting and administrative sciences and an alternate ωα profile for engineering scien-ces; the results validate the ω profile, weakly ap-preciating interest and ability with performance (r=.260, sig=0.045) but not with academic achieve-ment; the alternate ωα profile did not show any association with the variables studied. It is propo-sed to continue its application and study with other technological careers.
Se trata de una reseña inédita que une dos lecturas distintas que tienen en común la conexión entre las dictaduras del conosur, en específico Argentina. El objetivo es identificar sus puntos en común y establecer diferencias que sean reveladoras y aclaradoras para los lectores.
Esteban Buch - Música, dictadura, resistencia. La Orquesta de París en Buenos Aires
Abel Gilbert - Satisfaction en la ESMA. Música y sonido durante la dictadura (1976-1983)
In 2010, I began making monthly hospital visits to receive infusions of Tysabri, a drug designed to slow the progression of MS. Since that time, I have had many different experiences of Person-centered care in the public health system. As a patient I expect high-quality care that is safe and valuable in my treatment plan, however, the Australian Commission on Safety and Quality in Health Care goes so far as to describe Person-centered care as being an ideal experience for patients, their carers, and family. The focus of this respectful and responsive care is the preferences, needs, and values of individual patients. Since March 2020, I have been acutely aware of how a global pandemic shapes the experience of being in a hospital. As I attended my treatment in August 2021, news that our current lockdown was being extended to include a curfew, instigated a shift in the virtual boundaries I rely upon in the ward in my experience of Person-centered care and the hospital was briefly hybridized, becoming a virtual public square. I was called upon to see and care for others, rather than prioritize my own needs. In the following days, I made art to make sense of the experience and reimagine my expectations of Patient-centered care during a global pandemic. This paper employs image making in a Practice-led inquiry to consider the reciprocal nature of Person-centered care and addresses some of the implications for this kind of care from a patient’s perspective.
When researchers carry out a null hypothesis significance test, it is tempting to assume that a statistically significant result lowers Prob(H0), the probability of the null hypothesis being true. Technically, such a statement is meaningless for various reasons: e.g., the null hypothesis does not have a probability associated with it. However, it is possible to relax certain assumptions to compute the posterior probability Prob(H0) under repeated sampling. We show in a step-by-step guide that the intuitively appealing belief, that Prob(H0) is low when significant results have been obtained under repeated sampling, is in general incorrect and depends greatly on: (a) the prior probability of the null being true; (b) type-I error rate, (c) type-II error rate, and (d) replication of a result. Through step-by-step simulations using open-source code in the R System of Statistical Computing, we show that uncertainty about the null hypothesis being true often remains high despite a significant result. To help the reader develop intuitions about this common misconception, we provide a Shiny app (https://danielschad.shinyapps.io/probnull/). We expect that this tutorial will help researchers better understand and judge results from null hypothesis significance tests.
In Nepal’s public discourse, Christianity is often described as a divisive force, perhaps a plot by foreign powers to undermine the cohesion of Nepali society. In this article, I present ethnographic material from Bhaktapur suggesting that, at least with respect to family life, the social effects of conversion may often differ from this stereotypical picture. In Bhaktapur, I argue, conversion is more frequently a consequence of pre-existing conflicts within families than a source of new ones. Furthermore, in some contexts, the social, ethical, and ritual practices of Bhaktapurian churches can bring reconciliation to troubled families. In other contexts, conversion can heighten intrafamilial tensions, in particular through the commitment it brings to exclusivist theology. I explore how converts negotiate the conversion process and the tensions that precipitate and result from it, describing how familial power dynamics influence such negotiations. To give the reader a fleshed-out sense of the lived experience of Christian and part-Christian families in Bhaktapur, I give thick descriptions of the conversions of one church minister and his family, and of a church house fellowship in which post-conversion family tensions are discussed. Connecting this ethnography with wider research on Bhaktapurian Christianity, I delineate the competing forces at work in converts’ family lives. In light of the rapid growth of Christianity in Nepal, and the heated and sometimes violent nature of political responses to this, ethnographic research is urgently needed to examine not just the causes but also the longterm effects of Christian conversion; this will help to clarify whether patterns found in Bhaktapur are replicated elsewhere in the country.
<p>The education system in Israel is a centralized system including both Jews and Arabs. Therefore, these schools are controlled both administratively (including funding) and curricular by the government. From the data obtained in the field, there is an unbalanced comparison between Jewish and non-Jewish educational systems (including Arabic) in Israel. This shows the lack of resource justice, budgetary discrimination, and less developed learning and development programs, especially seen in the Arabic education system. The main purpose of education in Israel is to help the Jewish majority group and intend to maintain Jewish domination. Arabic education applied in Israel has been the subject of Muslim and Arab intellectual criticism. Their rejection is mainly related to the inequality, discrimination and marginalization facing Arab education. With this perspective, the Islamic movement has spurred Islamic educational institutions to uphold and maintain the religious identity and national identity of Muslim minority members in Israel. The article describes the education system in Israel including the religious education system as well as the education system for minorities in Israel.</p>
Despite the physicalistic approach to the mind in the present century, the existence of the mental states different from body states has caused various scales to be put forth regarding mental issues, the most important of which are awareness, being first person, and intentionality.
Awareness possesses an extensive domain incorporating senses, perceptions, recalling, visual representation, tendencies, imagination, beliefs, and thoughts. Being a first person means immediate reception such as all the intuitive perceptions deployed as opposed to acquisitive ones. In fact, it can be stated that the indicators mean presence by one’s own self. The intentionality means reference to a thing or being about a thing. In a mental issue, a man gains a certain experience, such as hope or doubt, in regard of a certain issue in the external world. Such mental affairs as doubt, hope, belief, and so forth are issues that have an attachment to a thing in the world outside and make reference thereto; doubt in…, hope in…, and belief in… are all characteristics of this intentionality. This is the common attribute of all voluntary actions and sensory perceptions as well. Intentionality is indeed a personal representation of the external world. Each of these indicators has difficulties in representation of mental issues. As opined by some, awareness is so diverse that it has to be separately defined for each of its type. For example, qualitative awareness cannot be grouped in a class with phenomenal awareness. In some others’ opinions, awareness is a process, not a phenomenon. It also exists in animals because of the similarity of their cerebral structure to human beings, even though it is more advanced in the latter.
Another case of breach in introducing the indicator as an index of mental issue should be sought in human being’s unconscious states.
The existing shortfall in regard of being first person is that there are many non-intermediated and immediate affairs that are not mental. Can pain be truly considered mental as ruled based on this indicator while it can be imagined by all the creatures? Meanwhile, the intentionality is a less flawed indicator. Investigations on the Transcendent Philosophy (Ḥikmat-i Mutaʿālīa;) are well reflective of the importance of ego attention or notice. Mulla Sadra made use of intention or attention of ego (soul) in his works about God, human beings and other creatures such as animals, plants and inanimate ones. It means that the concept was applied in Mulla Sadra’s works for three types of existents, namely necessary being, speaker (thinker) existent, and all other non-speaker existents. The use cases of ego attention and intention will be examined regarding the human actions in the Transcendent Philosophy so as to conclude that how and under what conditions the ego (soul) intention can be introduced as a criterion for distinguishing non-bodily from bodily affairs?
Perception: Sadr al-Mutiʾallihīn knows perception nothing more than ego (soul, nafs) attention.
Acquisition of Sciences: In some expressions, Mulla Sadra states that all the perceptions related to the human mind in a rank by rank manner in sum, and realizes them all as the result of ego’s attention to intellect and the heart of the truths.
Creativity: A type of extrinsic ego attention is intended in the Transcendent Philosophy in which intention is directed from a superior being, the Righteous One, to the inferior being, the creatures. The attention, by itself, causes the inscription of the truths in the ego and generates creativities as well.
Liberty (Ikhtīyār) and Intentionality: In the Transcendent Philosophy, the type of human deeds and behaviors or human liberty is a function of non-essential ego attention to the two general extreme ends. Actions are purposive as long as they are functions of this attention or intention.
Judgment: Judging the right or wrong is nothing more than paying attention to the connection of a sentence’s components.
Worships and Prayers: Mulla Sadra constantly speaks of an inherent intention inside all the creatures in their doing of their deeds, and this makes the nature of things move in a certain direction. But, as for the human beings, consideration of attention or not disregarding the attention is unique and specific.
Guess, Thought: intellectual issues are obtained by a middle term. It means that there is a need for a middle term in order to be able to figure out knowns from unknowns, thereby, to arrive at intelligibles.
Pleasures and Pains: Joy is the perception of consistency and compliance of an issue with the human nature.
Love and Zeal: An intentionality of ego is named zeal and love. In a sort of classification, Mulla Sadra divides attention and intention into two sets, namely innate (inherent) and unnatural (extrinsic). In another general categorization, he divides the intention into intention to superior things and intention to inferior things. In this way, although attention or intention of a thing is shared by human beings and other creatures, its application is vividly divided into two parts, called “essential attention” and “non-essential attention”, and he excludes various kinds of attention in animals. Amongst the human actions as well, such indicators as “nonphysical” or “ego-oriented” are “ego’s non-essential attentions” based on the Transcendent Philosophy. The “essential ego attention” is the necessary and enough condition in distinguishing the ego-oriented affairs. The indicator “essential intention” is succinctly characterized by awareness because not all sorts of insights are required for a mental issue. This latter indicator encompasses all the other distinctions as well, is conclusive and exclusive of all the mental issues, and is in perfect coordination with the other basics of ego study by Mulla Sadra.
Md Illias Kanchan Sk, Selim Jahangir, Nasim Ahamed Mondal
et al.
Background: The rationalizations for low use of contraception and high fertility among Muslims compared to other religious group in India are highly controversial. The study was aimed to explain to what extent differences in the use of contraception exist among the religious groups and also examine its associated factors in the Muslim populated States in the country.
Methods: The third round of District Level Household and Facility Survey (DLHS-3) was used to accomplish our objectives. Bivariate analysis was used to show the religion wise distribution of limiting, spacing and traditional methods of contraceptive use in relation to socio-economic characteristics. The multivariate logistic regression was also employed to estimate the odds ratio (95% CI) for contraceptive use. SPSS 20.0 version and Arc GIS 10.0 software were employed to carry out the analyses.
Results: The study found that the prevalence of limiting contraceptive use was comparatively much lower among Muslims (19.9%) than Non-Muslims (39.3%). In comparison to Non-Muslims, Muslims used 3.5 percentage points and 2.6 percentage points spacing and traditional methods of contraception respectively. The Muslims women from Assam (3.4%), Uttar Pradesh (4.4%) and Bihar (8.3%) reported low use of limiting contraceptive methods as compared to other Muslim populated States. The highest difference in the limiting method was observed in Bihar (21 percentage points) and followed by West Bengal (19 percentage points) between Muslim and Non-Muslim. The level of education and place of residence appeared as the main explaining factors of family planning in the study.
Conclusion: The study concluded that the significant inequalities exist among Muslims and Non-Muslims concerning the current use of limiting methods. The policy design and programmes should make on rural, uneducated women to take into account the inequalities in the contraceptive use.
The purpose of this response piece is to summarize what is meant by “critical religion” as a contribution to the ongoing debates within the discipline, and specifically in relation to critical research on religion.
In an important new book on shared agency, Michael Bratman develops an account of the normative demand for the coordination of intentions amongst participants in shared agency. Bratman seeks to understand this form of normative guidance in terms of that associated with individual planning intentions. I give reasons to resist his form of reductionism. In addition, I note how Bratman’s discussion raises the interesting issue of the function or purpose of shared intention and of shared agency more generally. According to Bratman, the function of shared intention is to promote interpersonal coordination of intention and action. I suggest that power sharing amongst participants must also be included as a function of shared intention.
The paper addresses the law-making experiments, which were conducted with the reform of local government in the late 1990s – early 2000s. The author explores the process of their implementation, as well as the impact of legislative experiments on the current state of some municipalities.
History of Russia. Soviet Union. Former Soviet Republics, Psychology