In early March, 2022, Moscow State Pedagogical University hosted the 26th researchto-practice international conference Linguistic for All devoted to language contacts in the modern world. Aiming to provide a venue for young researchers to present their findings and practice their public speaking skills and to advance their access to the world of science, the conference brought together students of schools and universities from across Russia and abroad. Professor Lubkov A.V., Rector of the University, Corresponding member of the Russian Academy of Education opened the conference by remarking the increased need for communication the world has experienced recently. He encouraged the participants to promote Russian education, culture and language through wider contacts and fruitful work. Professor Tarasov S. V., Rector of Herzen University that was another organizer of the conference, noted that linguistics unites people regardless of their backgrounds and field of study. Drozdova O. Ye., Chairman of the Organizing Committee of the Conference, addressed the importance of personal and professional communication by all means, be it in person or online. The two-day conference began on March 3 with speeches from students and three panel discussion of Professional Communication and Labour Market Competitiveness (hosted by Shcherbakov A. V.), Language and Languages in the World Today (hosted by Dorofeev Yu. V.), and Language Games in Russian: Yesterday, Today, Always (hosted by Belorusec S. M.). The next day Chernyshove Ye. G. welcomed school students who presented their reports before the panel of renowned scholars from Russian and foreign universities. Participants in ten sections of the conference were awarded with diplomas. Another important stage in the work of teachers, university and school student ended, but hopefully next year the 27th conference Linguistics for All will gather those interested in languages again.
This article focuses on prerequisites for the establishment of feminism in Portugal, history of main Portuguese feminist organizations and basic conditions for their functioning. This research is based on the comparative analysis of socio-political environment in Portugal and in several other states (mainly located in Western Europe) in different periods of their history. Basing on the aforementioned analysis, the author comes to the conclusion that feminism in Portugal has generally been moderate and has passed three phases in its development. These phases are in line with three waves that are basically seen as the key milestones in the history of the feminist movement around the world. The first wave lasted from the middle of the 19th century until the 1930s and was characterized by the struggle of Portuguese women for such common rights as the right to work and electoral rights. At this stage Portuguese feminism developed in line with the traditional trend. The second wave in Portugal lasted from the 1960s until the 1990s. During this period scientists working created numerous books and articles, criticising the patriarchy and the problems of women. The discussion of reproductive rights of women, problems in the family and sexual sphere was also typical for this period. The feminist theory of the third wave was developing since the 1990s and continues to develop up to the present moment. It is based on the gender approach: women assert their rights to abortion and affordable contraception, combat against oppression from men and gender-based discrimination. At the same time, the feminism of the third wave is becoming more diverse and can be characterized as intersectional. The feminist movement in Portugal triggered deep social transformations. Most of the achievements of the feminist movement today cannot be put into question. Nevertheless, there is still a long way to go to achieve a change in mentality of Portuguese society, to reduce female unemployment and gender inequality at work, to combat domestic violence.
Philosphy is not necessary to religion, and philosophy in the modern West proceeds without much reference to religion. In so far as religion is taken to be a matter of reverence for the traditional gods of place and people, its rites and stories are as resistant to philosophical analysis as are the works of poets and dramatists. Yet insofar as a religion makes claims about the nature of the real world, claims based on some allegedly special mode of access proper to that religion, then it is bound to come under critical scrutiny. The Socratic method of seeking an analysis of meanings and an exposition of modes of knowledge can be readily applied to any religious believers who claim to understand what religious concepts mean and who further claim that they know some of their beliefs to be true. Although Plato has Socrates participate in sacrifices to the gods, he never considers the rites of ancient Greek religion to be worthy of serious philosophical comment. Instead, he invented his own austere, mathematical, cerebral religion, the contemplation of the Good, which provides knowledge of how to live justly in society. Ever since that time, philosophers in the West have tended to invent their own vastly unpopular religions of intellectual supremacy, and to leave the mass of popular religion to superstition and illusion. Theologians, however, conscious of the need to provide some intellecutal basis for their faith, have tended to adopt the philosophical positions of a few, or even of a few hundred, years ago, and baptize them, sometimes very roughly, into the Christian or some other faith.
John Harold, Society for Indian Philosophy and Religion
The global reach of Tagore’s achievement can be freshly understood through a theory of purposive behavior by the American philosopher, Stephen C. Pepper. Pepper proposed dividing human purposes in three categories: conative achievement, and affective. Tagore’s prose fiction can fill out the theory with more complex and problematic examples towards a cross cultural ethics. His novels about the emerging professional class in India reveal the tensions between traditional values of the family and religious observance against individual efforts to fulfil desire, find pleasure, and be productive outside or in home life. The last completed prose fiction of the Bengali master presents a distinct challenge for critics and filmmakers as his longstanding sympathy for the plight of women may cause us to misread the rollickingly satirical "Laboratory" in which a scientist's legacy is fought over by a thoroughly corrupt mother and daughter.
The trajectory of Paul Ricoeur’s thought from the fallible to the capable human person offers a hopeful vision of human nature constitutive of our shared political life. Yet, by necessity, hope arises in response to the tragic, which also features in Ricoeur’s work at the existential and ethical levels. At the same time hope and tragedy represent concepts at the limit of philosophical reasoning, introducing meeting points with religious discourse. Exploring those meeting points reveals the contribution of religious thinking to the understanding of hope and tragedy and establishes Ricoeur’s political thinking as ultimately shaped by their interplay.
This is the eighth volume of the Oxford Studies in Philosophy of Religion. As with earlier volumes, these essays follow the tradition of providing a non-sectarian and non-partisan snapshot of the subdiscipline of philosophy of religion. This subdiscipline has become an increasingly important one with philosophy over the last century, and especially over the past half century, having emerged as an identifiable subfield with this timeframe along with other emerging subfields such as the philosophy of science and the philosophy of language. This volume continues the initial intention behind the series of attracting the best work from the premier philosophers of religion, as well as including work by top philosophers outside this area when their work and interests intersect with issues in the philosophy of religion. This inclusive approach to the series provides an opportunity to mitigate some of the costs of greater specialization in our discipline, while at the same time inviting wider interest in the work being done in the philosophy of religion.