Literatura académica sobre el tema "Social sciences -> philosophy -> humanism"
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Artículos de revistas sobre el tema "Social sciences -> philosophy -> humanism"
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Knezevic, Romilo Aleksandar. "Social freedom and dignity of the human person according to Nikolai Berdyaev." Filozofija i drustvo 34, no. 4 (2023): 670–80. http://dx.doi.org/10.2298/fid2304670k.
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Contemporary European democracies, and liberalism in particular, are established upon the foundations of humanism. Humanism, as its name entails, denotes the elevation of the human being and setting up of the person to the centre of the universe. Humanism was a reaction against the mediaeval view of the omnipotent and omniscient God, and seeks an understanding of the human being that would fulfil his/her intuitive desire for genuine human dignity. What kind of freedom would be sufficient and adequate for true human dignity? Faced with this radical understanding of freedom, which originates from, and is dictated by, the deepest realms of the human being, most humanist thinkers chose to reject both God and the idea of the divine icon. Humanism denied man?s divine sonship and proclaimed that man is the son of nature. Hence, Humanism not only declared man?s self-confidence, but it also debased him, by defining him as a product of natural necessity. Liberalism, argues the Russian philosopher Berdyaev, has created a ?single-plane? being, it has separated the citizen from the integral personality, by refusing to admit the spiritual dimension of the human being. Berdyaev stresses that true freedom cannot be simply a formal self-defence, but that it must rather lead to creative activity. This is why the transition is inevitable from formal liberty, which protects us and defends us, to true freedom capable not only of creatively transforming the human society but also of creating a new world.
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Ali-Zade, Alexander. "NEOLIBERAL SOCIETY OF POSTMODERNITY, POST-TRUTH AND POST-HUMANISM IN THE MIRROR OF THE PHILOSOPHY OF SCIENCE OF THE SECOND HALF OF THE XX CENTURY AND THE METHODOLOGY OF SOCIAL SCIENCES OF THE XXI CENTURY." Naukovedenie, no. 2 (2021): 19–39. http://dx.doi.org/10.31249/naukoved/2021.02.01.
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The review establishes that the philosophy of science of the second half of the XX century contains an accurate image of the society that was formed in the first 15 years of the XXI century thanks to digital communication technologies. Based on the analysis of modern research in the field of social sciences, it is shown that this global, postmodern, neoliberal society of post-truth and post-humanism created by digital communication technologies caused a corresponding radical restructuring of the social sciences.
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Hîncu, Adela. "Social science and Marxist humanism beyond collectivism in Socialist Romania." History of the Human Sciences 35, no. 2 (2022): 77–100. http://dx.doi.org/10.1177/09526951211069491.
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This article brings together the history of the social sciences and the history of social thought in Socialist Romania. It is concerned with the development of ideas about the social beyond collectivism, especially about the relationship between individual and society under socialism, from the early 1960s to the end of the 1970s. The analysis speaks to three major themes in the current historiography of Cold War social science. First, the article investigates the role of disciplinary specialization in the advancement of new ideas about the social in the postwar period. Specifically, it asks how the debate over the relationship between sociology and Marxism-Leninism has challenged ideas about collectivism from Stalinist social science. Second, the article shows how social practice, individual and collective agency, and people's subjectivities became theoretically relevant in the 1960s, and how they were integrated, via empirical sociological research, into the reworked conceptual apparatus of post-Stalinist Marxism-Leninism. This complicates accounts about the role of quantification and theorization in postwar social science by foregrounding the intense reflection on the role of empirical research in sociology under state socialism. Third, the article shows how the relationship between individual and society became a topic of interest across social sciences in the 1960s and 1970s. The Marxist humanist approach to the social, although it never achieved the institutional status of a distinct discipline, adds an important perspective from East Central Europe to the existing historiography of the ‘thinning’ of the social in social sciences and social thought beginning in the 1950s.
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Bhowmik, Sunandita. "Internationalization, interculturality and Neohumanism Philosophy of Shrii Prabhat Ranjan Sarkar." Praxis Educativa 18 (2023): 1–11. http://dx.doi.org/10.5212/praxeduc.v.18.21501.028.
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This article introduces the internationalisation and interculturality from Neohumanist perspective. Neohumanism was propounded by the great Indian philosopher Prabhat Ranjan Sarkar (1921-1990). As a key approach to internationalisation, Sarkar emphasised manifestation of human qualities that lie in the subtle layers of mind. Humanism newly explained and newly-sermonized is Neohumanism – the philosophy which will make people understand that they are not merely ordinary creatures. This philosophy will liberate them from all inferiority feelings and defects and make them aware of their own importance it will inspire them to build a new world. All beings – animate and inanimate - come within the scope of Neohumanism which will eliminate all sentiments like geo-sentiment, socio-sentiment and will usher in universalism. Implementation of principles of Progressive Utilization Theory (PROUT) in economic sphere will provide guaranteed provision of basic amenities of life like food, clothing, shelter, education and medical treatment to all segments of the society. Neohumanist education focuses on instilling universal moral values among the students.
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Kumankov, Arseniy, and Dar'ya Chaganova. "Safety, Humanism, and Barbarism: J. S. Mill on the Principle of Non-Intervention." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 267–80. http://dx.doi.org/10.17323/1728-192x-2020-3-267-280.
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The paper considers the Russian translation of the article “A Few Words on Non-Intervention” written by British political philosopher and logician John Stuart Mill, and whose article, published in 1859, transforms the criteria restricting the principle of non-interference. Thus, in the essay “On Freedom”, the rule of non-interference into private life is described, but in “A Few Words on Non-Intervention”, Mill expands the principle to the international level, taking into consideration those situations allowing for intervention. The authors highlight the features of war contemporary to Mill, and articulate his military reflection in connection with the phenomenon of national liberation movements and revolts. They analyze Mill’s question if it is legitimate for one government to somehow intervene in the affairs of another. The logic of just military intervention for Mill in the cases described opens up the possibility for the use of force, but only for the civilized States. The philosopher divides the civilized nations from barbarians, where the latter are characterized as incapable of striving for freedom and therefore needing intervention from civilized countries. In this regard, the logic of the article leads to a strategy of humanitarian war caused by rhetoric of the “responsibility to protect”. The first Russian translation of “A Few Words on Non-Intervention” is proposed as a relevant source for the philosophy of war, raising the issue of sovereignty. It is stated that modern military practice poses the question of humanitarian intervention: is it worth neglecting sovereignty if we face a “scandal to humanity”?
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Zinchenko, Viktor Viktorovych. "“New Humanism”: Integrative System of Philosophy of Education, Ethics, Social Management and Pedagogy." Filosofiya osvity. Philosophy of Education 19, no. 2 (2016): 59–74. http://dx.doi.org/10.31874/2309-1606-2016-19-2-59-74.
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Explore the major ideological patterns of development of a socially philosophies of education in the context of the problems of institutionalization of knowledge about human and social development. To analyse system-integration aspect of social philosophy and education management in interaction with model of «new humanism» in formation of socially valuable orientations. Classification existing in the western philosophy of education and education of directions is spent, proceeding from basic principles of philosophical school or a current, first of all considering those the purpose and means which are really involved by them in process of education, social development and socially-moral education and being based on the basic installations, the purpose expressed by that or other direction, how its supporters imagine the person, its requirement, a social role, behaviour which the education system and education urged to form.
 Considering growing requirement of a practical embodiment of ideas of freedom, justice, aspiration to realisation of the human rights proclaimed a society, supporters of the concept of «new humanism» see the main objective in blocking a way to conformism, to a manipulation behaviour of the person and to create conditions for its free self-expression, for realisation by the person of a fundamental choice of acts in a concrete situation and by that to warn danger of formation of the unified form of behaviour. In it principles of «new humanism» approach with a position of instrumentalism and neopragmatism.
 Before social philosophy of education/upbringing it is necessary to define a problem factors which cause achievement of its main objective, to state an estimation to moral principles and personal qualities with which actually the education/education theory connects realisation of the problems, to show, why these, instead of any any other principles and qualities open to the person possibility to choose in a concrete situation socially powerful both morally defensible and comprehensible line of conduct in public the relation. Statement of a question on necessity of the philosophical analysis of problems of education and education in a social context serves as an indicator of understanding philosophers, teachers of an increasing role of the human and moral factor in society development. And, at last, the aspiration to develop socially-philosophical bases of pedagogics in general and education in particular, testifies that the western and domestic philosophers, teachers, representatives of social and psychological sciences, at least, the majority of them, have realised the public importance of an education system and education, its global character.
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Goodrich, Kristopher M., Melissa Luke, and Aaron J. Smith. "Queer Humanism." Journal of Humanistic Psychology 56, no. 6 (2016): 612–23. http://dx.doi.org/10.1177/0022167816652534.
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Seaver, Paul, and Margo Todd. "Christian Humanism and the Puritan Social Order." Journal of Interdisciplinary History 20, no. 4 (1990): 652. http://dx.doi.org/10.2307/204011.
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Korostichenko, Ekaterina, and Yaroslav Klimov. "Humanism: The “Third Denomination” or “Leading Culture”." Sotsiologicheskoe Obozrenie / Russian Sociological Review 21, no. 2 (2022): 250–73. http://dx.doi.org/10.17323/1728-192x-2022-2-250-273.
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After the unification of Germany in 1990, German society became less religious. There is a significant part of the population that does not consider itself belonging to any religion/religious community (Konfessionslos). They do not have a single, integral worldview. However, they are mostly non-religious, and their number has been steadily growing in recent years (now about 40% of the population). Under these conditions, the secular organizations operating in the country seek to attract the interest of this group by offering alternatives to religious culture and worldview. The paper examines the two most influential concepts of secular humanism promoted in Germany, as well as the organizations that promote them. The concept of humanism as a “third denomination” implies the unification of Konfessionslos under the auspices of the German Humanist Union, which represents its members and helps them to cultivate a secular worldview. The concept of humanism as a “leading culture” suggests radically changing the status quo, proclaiming the values of humanism and Enlightenment at the state level, starting their dissemination in schools, and depriving religious organizations of existing privileges. The study examines the prerequisites for the emergence of both concepts, their possible connections with other secular traditions, and the prospects for their success concepts in the future. In particular, an attempt is made to reconstruct the identities of the Konfessionslos in order to determine their role in the processes of secularization. It is shown that the basics and features of the concepts are closely related to the practice of those organizations promoting them. Additionally, the theses of S. Schröder on different types of organizations are critically considered. It is shown that the composition and moods of citizens who do not belong to religious organizations or to convinced believers play a great role in the potential success of the concepts. We describe previous studies of this population group, and show the need for a more thorough study. Finally, we draw conclusions on the relationship of competing concepts and their position in the general logic of secularization processes.
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Polomoshnov, Andrey Fedorovich, Viktor Dmitrievich Bakulov, and Elena Alexandrovna Kotlyarova. "Erich Fromm: criticism and apology of humanism." KANT 39, no. 2 (2021): 246–52. http://dx.doi.org/10.24923/2222-243x.2021-39.41.
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The purpose of the study is to determine the humanistic potential of E. Fromm's philosophy in the context of the modern humanistic crisis. The article examines two sides of E. Fromm's humanism. The first side is the criticism of modern society from point of view of ideals of classical humanism. The second side is an apology for humanistic ideals in the context of a complex of dehumanistic phenomena and tendencies of the 20th century and the search for ways to revive and establish humanism in social practice. Criticism of the limitations of humanism by E. Fromm is associated with the disclosure of the main aspects of alienation of the individual in modern society. Fromm's humanistic ideal, an alternative to the contradictory and limited capitalist humanism, is described by the thinker using concepts such as "healthy personality", "positive freedom", "fruitful orientation", "love", "healthy society". Fromm's ideal of a healthy society is presented in his model of "humanistic socialism". Scientific novelty lies in the establishment of internal contradictions and limitations of the "radical humanism" of the thinker. As a result, it is proved that E. Fromm fails to find effective ways to overcome the dehumanistic processes generated by the development of capitalist society. The concept of the humanistic transformation of capitalist society, developed by the thinker, is a form of an abstract, utopian humanistic project. Therefore, the "radical humanism" of the thinker has only historical and cultural value, but did not become the program of actions and struggle of modern humanists. The practical sterility of abstract humanism does not mean its complete rejection, but stimulates the need to reach a qualitatively new historical form of humanism through constructive overcoming of its limitations.
Tesis sobre el tema "Social sciences -> philosophy -> humanism"
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Isaac, Rochell J. "AFRICAN HUMANISM: A PRAGMATIC PRESCRIPTION FOR FOSTERING SOCIAL JUSTICE AND POLITICAL AGENCY." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/186541.
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African American Studies<br>Ph.D.<br>This study explores an African conception of Humanism as distinct from the European model and challenges the notion that Humanism is an entirely European construct. I argue that the ideological core of Humanism originated in ancient Kemet, the basis of which frames the African worldview. Furthermore, the theoretical framework provided by the African Humanistic paradigm serves as a model for structuring inter and intra group relations, for tackling notions of difference and issues of fundamentalism, for addressing socio-economic political concerns, and finally, to shift the currents of political rhetoric from one of jouissance to a more progressive and pragmatic stance.<br>Temple University--Theses
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Karakas, Ziya Mert. "Secular Challenge to Power : An intercultural-analytical insight into two prominent member organizations of the European Humanist Federation: La Ligue de L'enseignement and the National Secular Society." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-330927.
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Ambririki, Hamidani-Attoumani. "Ordre et justice chez Jean-Jacques Rousseau." Phd thesis, Lille 3, 2009. https://theses.hal.science/tel-00982990.
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Il s'agit d'examiner les rapports solidaires mais paradoxaux entre ordre et justice chez Rousseau, dans leurs contextes, généralement dans la nature et la société, puisque l'ordre semble prééminent dans l'œuvre rousseauiste mais sans la justice, sa valeur est négative. Les rapports entre les deux concepts dépendent donc du point de vue adopté. L'interdépendance de ces concepts est encore compliquée par leur polysémie. L'ordre se présente sous forme naturelle, sociale et individuelle, et la justice obéit à un double paradigme : un paradigme naturel de la justice et un paradigme rationnel de la justice. Cependant, ces deux modèles ont leurs limites. Pour résoudre le problème de l'ordre injuste, Rousseau combine donc égalité et inégalité, et propose la théorie de l'éducation de l'individu juste<br>It is an examination of the interdependent links but paradoxall betwen order and justice in Rousseau, in their context, in nature and society in general, since order seems a preeminent element in rousseauist work but without justice, its value is negative. The relationship between the two concepts thus depends on the adopted point of view. The interpedence of these concepts is still complicated by their polysemia. Order appears under a natural, social and individual form, and justice obeys a double paradigm : a natural paradigm of justice and a rational paradigm of justice. However, the both models are limited. To resolve the problem of unfair order, Rousseau thus combines equality and injustice, and proposes the theory of fair individual education
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Ambririki, Hamidani-Attoumani. "Ordre et justice chez Jean-Jacques Rousseau." Phd thesis, Université Charles de Gaulle - Lille III, 2009. http://tel.archives-ouvertes.fr/tel-00982990.
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Il s'agit d'examiner les rapports solidaires mais paradoxaux entre ordre et justice, chez Rousseau, en tenant compte de la variété des contextes dans lesquels les deux concepts entrent en rapport, notamment dans les domaines de la nature et de la société. D'une manière générale, l'ordre semble prééminent dans l'œuvre rousseauiste. Mais sans la justice, la valeur positive de l'ordre se retourne en valeur négative. L'ordre est alors injuste, ou encore, l'ordre apparent masque un désordre réel. Les rapports entre les deux concepts dépendent donc du point de vue adopté : ontologique et métaphysique, ou bien critique et évaluatif. L'interdépendance de ces concepts est encore compliquée par leur polysémie. L'ordre se présente sous forme naturelle, sociale et individuelle, et la justice obéit à un double paradigme : un paradigme naturel et un paradigme rationnel. Cependant, ces deux modèles ont leurs limites. Pour résoudre le problème posé par l'existence d'un ordre injuste, Rousseau combine égalité et inégalité, et propose une théorie de l'éducation de l'individu à la justice.
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Doron, Claude-Olivier. "Races et dégénérescence : l'émergence des savoirs sur l'homme anormal." Phd thesis, Paris 7, 2011. https://theses.hal.science/tel-00876157.
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Cette thèse fait l'histoire conjointe des notions de « race » et de « dégénération/ dégénérescence » entre le XVIIe et le XIXe siècle. Elle envisage cette histoire tant du point de vue d'une épistémologie historique -« comment race et dégénérescence sont devenues les concepts de savoirs divers » (histoire naturelle, anthropologie, psychiatrie) - et d'une histoire des pratiques de gouvernement - « comment race et dégénérescence sont devenues des problèmes de gouvernement ». En prenant au sérieux la liaison entre ces deux notions, on vise à rendre compte de la formation, au XIXe siècle, d'un champ de savoirs qui se donner pour objet ce que nous appelons « l'homme anormal », c'est-à-dire cette figure bien particulière en laquelle folie, la criminalité et les races « inférieures » viennent communiquer comme autant de déviations de la non humaine, à la lisière du normal et du pathologique. Notre thèse décrit les catégories fondamentales qui organisent ce champ de savoirs. Plus profondément, il s'agit ainsi de montrer comment, loin d'être exclusif d'un discours universaliste et humaniste, loin d'être systématiquement corrélé à un dispositif d'exclusion, le discours de la race et de la dégénérescence est intimement lié à un humanisme théorique et pratique, ainsi qu’à des pratiques d'inclusion qui se focalisent non sur la race, la folie et le crime comme altérités radicales, mai comme des altérations qu'il convient de régénérer, de corriger et de perfectionner par des dispositifs de pouvoir particuliers. Ce sont les ambiguïtés et les apories qui logent au cœur de cette volonté d'inclusion et dans cette analyse de réalités hétérogènes en termes d'altérations d'une norme que nous étudions à travers c parcours historique. Nous démontrons en particulier le lien profond qui existe entre l'entrée de la notion de « race » dans le champ naturaliste et une position monogéniste ; et d'autre part, qu'on ne saurait comprendre l'entrée de la même notion dans le champ politique et - plus généralement - le développement de tout un ensemble de savoirs sur l'homme anormal, sans les resituer dans la logique du libéralisme politique du début du XIXe siècle<br>This Ph-D thesis develops the twofold history of the notions of "race" and "degeneration" between the XVIIth and the XIXth century. This history is studied from two points of view: historical epistemology that is "how race and degeneration became the concepts of various knowledges (natural history, anthropology, psychiatry)"; and history of government practices, that is "how race and degeneration became problems government". Focusing on the historical link between these notions gives us the possibility to analyze the emergence, in the XIXth century, of a field of knowledge that dealt with what we call the "abnormal mar that is this very specific entity which agglomerates madness, criminality and "inferior" races as deviations human normality, in an ambiguous space between the normal and the pathological. Our thesis describes the various categories that organise this field of knowledge. More deeply, we want to argue that the notions race and degeneration, far from being external to humanism and universalism, far from being systematical correlated to practices of exclusion, are intimately connected to a practical and theoretical humanism and practices of inclusion, that deal with race, madness and crime as alterations of a norm one has to regenerate correct and improve through specific apparatus of power. Through this historical lens, we want to study ; the ambiguities and aporias that lurk in the very heart of this will of inclusion and this analysis heterogeneous realities as alterations of a norm. We show in particular how we can establish a very stronglink between the insertion of the concept of "race" into natural history and monogenism; and, on the other side, how it is important to study the insertion of "race" into the political field and, more broadly, the emergence of the knowledge of the abnormal, to take into consideration its logical links with political liberalism in the beginning of XIXth century
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Doron, Claude-Olivier. "Races et dégénérescence : l'émergence des savoirs sur l'homme anormal." Phd thesis, Université Paris-Diderot - Paris VII, 2011. http://tel.archives-ouvertes.fr/tel-00876157.
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Cette thèse fait l'histoire conjointe des notions de " race " et de " dégénération/ dégénérescence " entre le XVIIe et le XIXe siècle. Elle envisage cette histoire tant du point de vue d'une épistémologie historique - " comment race et dégénérescence sont devenues les concepts de savoirs divers " (histoire naturelle, anthropologie, psychiatrie) - et d'une histoire des pratiques de gouvernement - " comment race et dégénérescence sont devenues des problèmes de gouvernement ". En prenant au sérieux la liaison entre ces deux notions, on vise à rendre compte de la formation, au XIXe siècle, d'un champ de savoirs qui se donnent pour objet ce que nous appelons " l'homme anormal ", c'est-à-dire cette figure bien particulière en laquelle la folie, la criminalité et les races " inférieures " viennent communiquer comme autant de déviations de la norme humaine, à la lisière du normal et du pathologique. Notre thèse décrit les catégories fondamentales qui organisent ce champ de savoirs. Plus profondément, il s'agit ainsi de montrer comment, loin d'être exclusif d'un discours universaliste et humaniste, loin d'être systématiquement corrélé à un dispositif d'exclusion, le discours de la race et de la dégénérescence est intimement lié à un humanisme théorique et pratique, ainsi qu'à des pratiques d'inclusion qui se focalisent non sur la race, la folie et le crime comme altérités radicales, mais comme des altérations qu'il convient de régénérer, de corriger et de perfectionner par des dispositifs de pouvoir particuliers. Ce sont les ambiguïtés et les apories qui logent au cœur de cette volonté d'inclusion et dans cette analyse de réalités hétérogènes en termes d'altérations d'une norme que nous étudions à travers ce parcours historique. Nous démontrons en particulier le lien profond qui existe entre l'entrée de la notion de " race " dans le champ naturaliste et une position monogéniste ; et d'autre part, qu'on ne saurait comprendre l'entrée de la même notion dans le champ politique et - plus généralement - le développement de tout un ensemble de savoirs sur l'homme anormal, sans les resituer dans la logique du libéralisme politique du début du XIXe siècle.
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Rocha, Eva. "Antithetical Commentaries on X, Y and the Disruption of Being." VCU Scholars Compass, 2016. https://scholarscompass.vcu.edu/etd/4278.
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Through discursive essays and poetic narrative, Antithetical Commentaries on X, Y and the Disruption of Being explores the tenuous relationship between modes of measurement and the struggle for human relevance in the post-contemporary digital age. In the introductory essay, “Not the Feather, but the Bird”, I give an overview of the inherent problems of object-oriented ontology, and how it relates to aesthetics and social issues of our times. In the Developmental Overview, I detail how I developed my installation approach and techniques, particularly with regard to the three-way dynamic of the artist:work:viewer relationship and how it can encourage a ‘transgression’ that leads to the possibility of a transformative awareness of being. Subsequently, I present a series of ‘antithetical’ commentaries that neither explain nor expand the installation, rather, they create a non-binary duality that, through an entirely non-linear anti-narrative, work to erode the overlay of personal, civic and collective grids present in the memory space/time referenced in the video, TAG. Finally, in “Grid: Towards a Transgressive Humanism.” I propose a path by which installation art might serve to create transgressive opportunities for viewers, rather than the transcendence sought through religious rituals, which often reinforce stigmas, fears and authoritarian social dynamics, or worse, the reductive loop, of many contemporary approaches to art which proclaim
their detachment in wordy displays, essentially leading to a form of aesthetic nihilism. This Transgressive Humanism is not presented as a dogma, but rather a revitalization of the work as a vessel of possibilities, an agent of creative growth for the artist and the viewer.
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Danlos, Julien. "De l'idée de crimes contre l'humanité en droit international." Phd thesis, Université de Caen, 2010. http://tel.archives-ouvertes.fr/tel-00541833.
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Cette thèse a pour objet d'explorer les différents problèmes philosophiques posés par le concept juridique de crimes contre l'humanité. Son propos se situe au croisement du droit international, de la philosophie du droit, de l'histoire, de la philosophie de l'histoire et de la philosophie morale et politique. Le premier chapitre examine la notion d'humanité telle qu'elle fait sens en droit international humanitaire. De fait, le concept de crimes contre l'humanité trouve son origine dans ce champ juridique. Le second chapitre s'attache au processus réflexif qui aboutit à la création proprement dite du concept et qui explique l'évolution de sa définition. Les grands textes du droit international relatifs au concept sont disséqués. Le troisième chapitre vise à élucider les apories qui sous-tendent le concept envisagé comme objet philosophique. À partir de ce moment, il est en effet question de l'« idée » de crimes contre l'humanité. Il s'agit de déterminer dans quel cadre théorique une telle idée peut être pleinement conséquente. Dans la continuité de ces conclusions intermédiaires, le quatrième chapitre cerne l'essence des crimes contre l'humanité à travers une définition originale de leur inhumanité spécifique.
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Karnebäck, Magdalena. "Humanism in Swedish political debate A discourse analysis of the Swedish elections 2014." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-20996.
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In the run-up to the Swedish national election 2014, humanism became a central concept in the debate. Foreign policy is normally not very prominent in Swedish election debates, but ongoing developments in the surrounding world and intensified domestic polemics regarding immigration, generated focus on aid and refugee reception. In this debate, political parties as well as other key representatives repeatedly used words such as human, humane, humanity and humanitarian in order to describe a situation or to motivate a certain position. This thesis seeks to answer questions about how these concepts are used in the debate, what they mean and how the discourse forms policy and politics. The investigation is guided by a critical constructivist theory, and the analysis consists of four parts: Quantitative mapping of how the words are utilized; Semiotic analysis of the meaning of certain elements in the discourse; Analysis of representation; Discussion about how discourse forms reality.The results indicate that humanism is unanimously accepted as holding a positive meaning, or at least something that parties want to be associated with, which ought to differ it from other isms. There is a strong connection between discourse, political action, and reality. The study identifies a number of contexts where humanism occurs, namely: 1) Description of the Swedish society; 2) Support for Human Rights; 3) Sweden's responsibility to provide support; 4) Labelling certain politics, policies or reforms; 5) Description of situation in another country; 6) Description of another party; 7) Without direct reference to politics. In all categories of utilization of humanism, there were layers of meaning in the word choice or way a certain language was used. Differences in total frequency of humanism including all related key words can neither be explained by size of the party nor by the left-right political scale. There are however a number of factors that appear significant to understand variations in frequency, word choice and underlying norms and messages, including: normative context, political position (opposition/government), political color, media format, development norms, preconceived stereotypes, power-relations.
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Onyekachi, Nnaji John. "Concepts of the 'Scientific Revolution': An analysis of the historiographical appraisal of the traditional claims of the science." Doctoral thesis, Universitat de les Illes Balears, 2013. http://hdl.handle.net/10803/117678.
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´Scientific revolution´, as a concept, is both ´philosophically general´ and ´historically unique´. Both dual-sense of the term alludes to the occurrence of great changes in science. The former defines the changes in science as a continual process while the latter designate them, particularly, as the ´upheaval´ which took place during the early modern period. This research aims to demonstrate how the historicists´ critique of the justification of the traditional claims of science on the basis of the scientific processes and norms of the 16th and 17th centuries, illustrates the historical/local determinacy of the science claims. It argues that their identification of the contextual and historical character of scientific processes warrants a reconsideration of our notion of the universality of science. It affirms that the universality of science has to be sought in the role of such sources like scientific instruments, practical training and the acquisition of methodological routines<br>"Revolución científica", como concepto, se refiere a la vez a algo «filosóficamente general» e « históricamente único". Ambos sentidos del término aluden a la ocurrencia de grandes cambios en la ciencia. El primero define los cambios en la ciencia como un proceso continuo, mientras que el último los designa, en particular, como la "transformación", que tuvo lugar durante la Edad Moderna. Esta investigación tiene como objetivo demostrar cómo la crítica de los historicistas a la justificación de las características tradicionales de la ciencia sobre la base de los procesos y normas científicos de los siglos XVI y XVII, ilustra la determinación histórica y local de los atributos de la ciencia. Se argumenta que la identificación del carácter contextual e histórico de los procesos científicos justifica una reconsideración de nuestra noción de la universalidad de la ciencia. Se afirma que la universalidad de la ciencia se ha de buscar en el papel de tales fuentes como instrumentos científicos, la formación práctica y la adquisición de rutinas metodológicas
Libros sobre el tema "Social sciences -> philosophy -> humanism"
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Coperthwaite, William S. A handmade life: In search of simplicity. Chelsea Green Pub., 2002.
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Bill, Martin. Humanism and its aftermath: The shared fate of deconstruction and politics. Humanity Books, 1998.
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Kurbanov, M. G. Filosofiskie iskanii︠a︡ chelovechnosti i istoricheskiĭ prot︠s︡ess. Izd-vo I︠u︡piter, 2002.
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Schrödinger, Erwin. Nature and the Greeks: And, Science and humanism. Cambridge University Press, 1996.
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International, Symposium for Universalism (2nd 1990 Berlin Germany). Universalism today: Contributions at the IInd International Symposium for Universalism, Berlin, August 22nd to 26th, 1990. Technische Universität Berlin, 1992.
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Laflamme, Simon. Humain objet, humain sujet: Initiation à quelques notions de philosophie de l'histoire et d'épistémologie des sciences humaines. Institut franco-ontarien, 1996.
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Laflamme, Simon. Humain objet, humain sujet: Initiation à quelques notions de philosophie de l'histoire et d'épistémologie des sciences humaines. Laurentian University = Université Laurentienne, 1996.
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Graham, Duffy, editor, writer of introduction and Jackall, Robert, editor, writer of introduction, eds. From Albert Salomon: Essays on social thinkers. Newfound Press, The University of Tennessee Libraries, 2019.
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Brendel, David H. Healing psychiatry: Bridging the science/humanism divide. MIT Press, 2005.
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Brett, Clark, ed. The science and humanism of Stephen Jay Gould. Monthly Review Press, 2010.
Buscar texto completoCapítulos de libros sobre el tema "Social sciences -> philosophy -> humanism"
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Fan, Dainian. "Marxist Philosophy and Humanism in Mainland China — an Outline." In Science, Politics and Social Practice. Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-017-0530-1_3.
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Waru, Dian Sari Unga, and Firman Saleh. "Humanism in the Philosophy of Confucianism and Taoism." In Advances in Social Science, Education and Humanities Research. Atlantis Press SARL, 2024. http://dx.doi.org/10.2991/978-2-38476-251-4_20.
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Jiang, Shan. "An Interpretation of Nietzsche’s Tragic Philosophy from the Perspective of Humanism. The Psychological Origin of Nietzsche’s Philosophy." In Proceedings of the 2022 6th International Seminar on Education, Management and Social Sciences (ISEMSS 2022). Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-31-2_133.
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Tokarski, Mateusz. "Consolations of Environmental Philosophy." In The International Library of Environmental, Agricultural and Food Ethics. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63523-7_24.
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AbstractDue to successful protection and restoration efforts, humans and wild animals more and more often come to inhabit overlapping spaces. This is often experienced by humans as problematic, as animals may cause material damages to property and pose threats to humans and domesticated animals. These threats, as well as normative beliefs about belonging and culturally-based prejudices, often provoke distress or aggression towards animals. While philosophy has so far provided normative guidance as to what we should do in terms of developing proper relationships, the actual tools designed to facilitate the development of more peaceful cohabitation have been provided mostly by wildlife management and social sciences. In this contribution, I propose that environmental philosophy can provide conceptual tools easing the difficulties of cohabitation. One such tool is the practice of consolation. I begin by drawing a distinction between the contemporary and traditional forms of consolation. I further show that several common ethical arguments concerning cohabitation with wildlife can be seen as following the ancient concept of consolation. I close with some practical remarks regarding how environmental consolation could be practiced today in the context of difficult cohabitation with wildlife.
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Noonan, Jeff. "Humanism." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6730-0_1144-1.
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Mastroianni, George R. "History and Development of Military Psychology." In Handbook of Military Sciences. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-02866-4_55-1.
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AbstractPsychology is widely thought to have emerged as a scientific discipline only quite recently: at the end of the nineteenth century. Psychological thinking had nevertheless been occurring for millennia, and such thinking formed a significant element of Greek philosophy in the centuries before the Common Era. The Greeks, no strangers to war, applied this thinking to military matters, such as learning, motivation, and the roles of environment and heredity in human development. From these beginnings, the systematic study of the unique considerations that arise when humans come together in military undertakings began. The industrialization of warfare that began in the nineteenth century added new questions and problems, problems which became more urgent just as the novel application of the methods of science to human psychology became institutionalized in universities in the decades before World War I. Today, military psychology is a vibrant and dynamic field that focuses on a core set of stable and enduring areas of study that include leadership, personnel selection, training, human factors, human performance, and clinical psychology. As military technology and the nature of warfare continue to evolve within the context of national and social institutions that are themselves constantly in flux, military psychology will adapt to encompass the new questions and problems brought by these changes.
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Hawkesworth, Mary. "Social sciences." In A Companion to Feminist Philosophy. Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch20.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Kincaid, Harold. "Social Sciences." In The Blackwell Guide to the Philosophy of Science. Blackwell Publishers Ltd, 2008. http://dx.doi.org/10.1002/9780470756614.ch14.
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Seibt, Johanna. "Educational Requirements for Positive Social Robotics." In Perspectives on Digital Humanism. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-86144-5_25.
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AbstractSocial robotics does not create tools but social ‘others’ that act in the physical and symbolic space of human social interactions. In order to guide the profound disruptive potential of this technology, social robotics must be repositioned—we must reconceive it as an emerging interdisciplinary area where expertise on social reality, as physical, practical, and symbolic space, is constitutively included. I present here the guiding principles for such a repositioning, “Integrative Social Robotics,” and argue that the path to culturally sustainable (value-preserving) or positive (value-enhancing) applications of social robotics goes via a redirection of the humanities and social sciences. Rather than creating new educations by disemboweling, the humanities and social sciences, students need to acquire full disciplinary competence in these disciplines, as well as the new skill to direct these qualifications toward membership in multidisciplinary developer teams.
Actas de conferencias sobre el tema "Social sciences -> philosophy -> humanism"
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Kadyrov, Argen. "M. Heidegger’s Non-Metaphysical Humanism and Chingiz Aitmatov’s Spiritual Humanism." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.006.
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Hornung, Severin, and Thomas Höge. "Exploring Mind and Soul of Social Character: Dialectic Psychodynamics of Economism and Humanism in Society, Organizations, and Individuals." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.003.
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Abstract Building on and extending previous theorizing, this contribution draws on the critique of neoliberal ideology in conjunction with radical humanism to deconstruct the ambivalent normative foundations of applied psychology and related fields of social science. Presented is a systemically embedded and integrated dialectic and dynamic model of ideological undercurrents shaping the political-economic, social-institutional, and psychodynamic structures of society, organizations, and individuals. Integrating dialectic antipodes of genuine ideas versus interest-guided ideology with social character theory, neoliberal economistic doctrines and antithetical humanist philosophical concepts are contrasted as opposing political, social, and psychological or “fantasmatic” logics. Based on psychoanalytic theory, neoliberal fantasies of success, superiority, and submission are derived from these and positioned against humanist consciousness of evolution, equality, and empowerment. This normative fabric of advanced capitalist societies is interpreted with reference to the conference theme as the mind and soul of social character. Economistic psychodynamics are linked to social alienation, humanist antipodes to psychological fulfilment. Personal meaning is introduced as a meta-dimension of existential alienation, respectively, wellbeing. Stressing the fundamental unity of insights regarding external and internal realities, complementarity of denaturalization and critique of societal ideologies with critical self-reflection and personal development is recommended. In this sense, the presented analysis aspires to contribute to clearing the mind and strengthening the soul by cultivating radical humanist philosophy versus neoliberal economistic rationality. KEYWORDS: Neoliberal ideology, radical humanism, dialectic analysis, psychodynamics, social critique, ethical issues
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Henriques, Mendo Castro. "Franz Rosenzweig’s Dialogic Humanism in The Star of Redemption." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.022.
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Kadyrov, Argen, Toktoke Zhumagulov, and Bakai Maratov. "Humanism of Chingiz Aitmatov Gained Through Suffering of the Epoch." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.019.
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Drozenová, Wendy. "Technika, autonomie a etika: ke stému výročí Čapkova dramatu R. U. R." In 100 let R. U. R. Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9688-2020-1.
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Čapek’s drama R. U. R., which is rather a social dystopia than a science fi ction (the principle of functioning of robots is not suggested, the drama is focused on the impact on humanity), shows the double face of technology: Th e dream about the “liberation of work” easily takes a turn for its opposite, and for destruction of humanity in consequence of ruthless utilization of the technological achievement for selfi sh economical and militaristic interests. „Autonomous technology“, which is not controlled by human aims any more, but by the rules of its own development, became an important subject of philosophy and ethics of technology (e.g. in works by J. Ellul, H. Jonas), and has a warning eff ect. Today, Industry 4.0 and the process of robotization bring new promises, but also new problems. Th e legacy of Karel Čapek includes values of humanism and understanding for other people’s views and needs, which is valuable for developing ethics of technology in democratic society.
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Oleynikov, Yu. "SOCIETIES AND CIVILIZATIONS: PRIORITIES OF MODERN RESEARCH." In Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2580.s-n_history_2021_44/18-26.
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Despite of unprecedented level of financing and IT support, the world science didn’t demonstrate meaningful fundamental achievements in study of the ecologic problems of interaction between nature and society and the socio-natural history within the recent 50 years. Social and ideology causes of conceptual infertility of social ecology and of social sciences as a whole are analyzed, such infertility rooted in absence of conditions for creative research into problems of profound social-economic transformation of the society and for search of real paths of development of the social form of being of humans and of the whole of planet’s socio-natural Universum. Ideological engagement of contemporary scholars and their leaning towards the “end of history” and “sustainable development” concepts as a justification of eternal and qualitative stability of liberal capitalism are the reasons of this situation in philosophy and in distinct natural and social sciences. Narrow specialization of scholars, poor knowledge of theoretical heritage accumulated in various countries are of considerable importance as well, these drawbacks not allowing for synthesis of data obtained in particular fields of science to lead to development of fundamental understanding about being of contemporary socio-natural whole.
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Mojanoski, Cane, Goce Arizankoski, and Zlatko Angjeleski. "ONTOLOGY OF SECURITY (APPENDIX TO THE ESTABLISHMENT AND DEVELOPMENT OF THE PHILOSOPHY OF SECURITY)." In SECURITY HORIZONS. Faculty of Security- Skopje, 2020. http://dx.doi.org/10.20544/icp.11.01.20.p18.
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Security sciences and scientific disciplines (as well as all natural and social sciences), depart from those philosophically determined basic principles that are grouped into theories of the being (existence) of security occurrences (ontology of security), for understanding of safety occurrences (gnoseology of security) and the values and valuation of safety occurrences (axiology of security), whereby presuppose the recognition and appreciation of security occurrences, and vice versa - the recognition of security occurrences presupposes the existence and valuation of what is known, and also the valuation assumes the existence of security occurrences and the methodological and methodological possibility of their recognition. On the aforementioned philosophical basis and methodological direction - our philosophical, i.e., ontological analysis and synthesis of security (as an idea, condition, value, need, interest, function, organization and system) begins with the long-known ontological fact that security as a practice is as old as the human race, arising from the materialization of human emotions and the urge for selfpreservation (the instinct of fear and the biological mechanism of survival of the organism), and the assumptions that man's first thoughts were utterly practical, that is, life itself had to be safe first and foremost - food, heat, protecting against catastrophes and avoiding danger were the first goals of reason, but also a longestablished anthropological finding that the need for protection, security and safety 80 is based on the basic natural laws of the struggle for existence - a sufficiently firm basis for the fact that the need for safety and security is one of the basic needs of people. In this paper we are making an effort to try and open up a debate regarding ontology of security as a separate philosophical discipline aimed at the continuous acquisition and promotion of a reference framework of chronological, current and anticipatory knowledge of the importance, the being and the idea of security (as a condition, value, need, interest, function, organization and system), as well as on the basis of security on the necessity, determinacy, continuity, importance and development of the social-security existence (human being) and humanity as an emergent form of it existence by virtue of its enduring, existential and natural-social need for security. Keywords: ontology of security, importance of security, being of security, idea for security.
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Sorrentino, Nicoletta. "DISCOVERING BEAUTY, RECOGNIZING HUMAN. A GLANCE AT WAYS, TOOLS, AND AIMS FOR TEACHING ART." In 9th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscss.2022/s13.108.
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Does teaching art and its history to the new generations still make sense today, and how? Whether it�s figurative arts or crafts, what humanity has produced throughout its history is one of the things that most fascinate scholars: in the end, as it�s for philosophy about the development of thought, studying art is a way of looking for the reasons for human specificity. The beauty search could be intended as one of the most evident aspects of it: times, modes, and tools have changed through the decades, but what has not changed are the intrinsic demands that push mankind to pursue it and create horizons of meaning through art. Nowadays, digital technologies can help us not only in teaching or studying art but even more simply in the fruition of artworks not accessible to everyone, and it is something amazing for the opportunity that it represents. Unfortunately, often the limit of these tools is to stop at the surface of things, providing partial information concerning the iconographic and formal description, rather than guiding the user to a deeper comprehension of the reasons from which the artworks came. The question, then, is how teachers above all, but also other operators of the art world could better address the use of digital, to emphasize the actuality of the need to make art and express one�s own creativity, helping them to feel renowned artists of the past and the presents not such as deities, but close to us, according to our sensitivity.
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Lugowska, Helena. "Revisiting Human’s Place and Role in Humanitarian Anthropocentric Research of Language and Communication." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.009.
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Bicharova, Mariya, and Anna Romanova. "Study on the Phenomenon of Domestic Religion: The Implication in a Human’s Identity and Consequences." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.004.
Texto completoInformes sobre el tema "Social sciences -> philosophy -> humanism"
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Bengio, Yoshua, Caroline Lequesne, Hugo Loiseau, et al. Interdisciplinary Dialogues: The Major Risks of Generative AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, 2024. http://dx.doi.org/10.61737/xsgm9843.
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In an exciting series of Interdisciplinary Dialogues on the societal impacts of AI, we invite a guest speaker and panellists from the fields of science and engineering, health and humanities and social sciences to discuss the advances, challenges and opportunities raised by AI. The first dialogue in this series began with Yoshua Bengio, who, concerned about developments in generative AI and the major risks they pose for society, initiated the organization of a conference on the subject. The event took place on August 14, 2023 in Montreal, and was aimed at initiating collective, interdisciplinary reflection on the issues and risks posed by recent developments in AI. The conference took the form of a panel, moderated by Juliette Powell, to which seven specialists were invited who cover a variety of disciplines, including: computer science (Yoshua Bengio and Golnoosh Farnadi), law (Caroline Lequesne and Claire Boine), philosophy (Jocelyn Maclure), communication (Sonja Solomun) and political science (Hugo Loiseau). This document is the result of this first interdisciplinary dialogue on the societal impacts of AI. The speakers were invited to respond concisely, in the language of their choice, to questions raised during the event. Immerse yourself in reading these fascinating conversations, presented in a Q&A format that transcends disciplinary boundaries. The aim of these dialogues is to offer a critical and diverse perspective on the impact of AI on our everchanging world.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).