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The old, historical concept of ‘disinterestedness’ has dominated the tradition of aesthetics for almost two centuries. In environmental aesthetics, a rather recent branch of aesthetics, some scholars such as Arnold Berleant have criticized disinterestedness, claiming that it is not a satisfactory criterion since it views the environment as an artwork. As an alternative, Berleant proposes a theory of the ‘aesthetics of engagement’. I claim that although his main intention is to introduce a comprehensive perception of nature, ‘appreciating nature as nature’ (not as an artwork), into the aesthetics of nature, Berleant misinterprets ‘disinterestedness’ and overlooks the fact that it can still be maintained within environmental aesthetics. Disinterestedness can guide our judgements with the notions of non-instrumentality, transparent self, and impartiality. In this sense, I argue that (1) the proper opposite of engagement is not disinterestedness but a dominant concept of aesthetics left over from the eighteenth century, the ‘picturesque’, (2) in contrast to holistic accounts of the philosophers who look for an immersion-of-self-in - a-bigger-Self, disinterestedness provides being devoid-of-any-empirical-self and (3) disinterestedness is not anthropocentric, but anthropogenic, human-generated, which accepts the ‘otherness’ of nature and opens the way for respect and care in environmental ethics.
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A review of Jozef Kovalčik´s and Max Ryynänen´s (eds.) Aesthetics of Popular Culture (Bratislava: VŠVU; Slovart, 2014, 254 pp. ISBN 978-80-89259-86-1).
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Sport as social and cultural phenomenon plays globally an important role in traditional form of unique physical activity, but also as spectator form of mass culture fascinating growing number of people of all cultural levels, races, political and religious orientation. Sport is growing its importance on the level of policy of mutual understanding of nations and its educational role generates above all in broader context the canon of fair play and olympism. Sport has socializational impact on the level of leisire physical activity as well in relevant context of high performance elite sport.
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Širší kontext uplatňování principu fair play ve sportu má své nezpochybnitelné filozofické a etické dimenze.
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At the dawn of the 21st century everyday life of the common citizen of industrialized society has become more and more intertwined with Internet technologies and services. Email and web are not only working tools, but in recent years with the advent of Web 2.0 technology they also developed into means of communication with friends and relatives, means of spending free time and relaxation, tools for education and in some cases they have replaced more traditional media like television and newspaper. The most frequently used and the most important service is still full text web search. This paper describes the history and current state of Internet search services and highlights ethical issues that are related to them.
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This theoretical paper aims to bring Levinas’ ethics and its key points into the reflection of basic assumptions of psychotherapy and a therapist-patient relation. The Levinasian ethical understanding of human relation emphasizes its original asymmetry. It is me who is responsible more than the others. Therefore, we question whether it is possible to understand a psychotherapeutic relation in this way and see the patient as the other. Since this profession is a calling to respond to some stranger, who exposes itself as vulnerable and speaks to the therapist. The main thesis is that psychotherapist’ acceptance of its incalculable responsibility in practice is what helps him or her being human and focusing not only on measurable results but on the person entrusted to him or her. Psychotherapist feels its own responsibility as burdensome because of the trust that was put in him or her, however, finds its uniqueness and freedom at the same time.
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Ilmselt tuleb igaühele meist tuttav ette olukord, kus nähakse kedagi toime panemas ebaeetilist tegu, kuid sekkumise asemel ei tehta sellest välja ning jätkatakse toimetusi. Tundub, et kõlblusnorme on ise kergem järgida kui seda teistelt nõuda, sest enda tegemisi suudetakse üldjuhul valitseda. Samas ei saa inimest, kes iseenda tegemistes moraalinorme järgib, kuid teiste ebaeetilise teo tunnistajana oma moraalitunnetust eirab, pidada moraalselt käituvaks. Seega teadmine sellest, mis on moraalne ja mis mitte, ei taga seda, et inimene ka moraalselt käituks (Bebeau, 2002). Kui moraalne käitumine on lõpptulemus, mille puhul indiviid käitub oma moraalsest kompassist lähtuvalt parimal võimalikul moel, siis vajalik omadus selleni jõudmiseks on moraalne püüdlus (ingl moral conation) ehk tahe käituda moraalselt (Hannah, Avolio, & May, 2011). See omakorda hõlmab kolme aspekti: moraalset julgust (ingl moral courage), moraalset tõhusust (ingl moral efficacy) ja moraalset omanditunnet (ingl moral ownership). Selles essees peatutakse neist esimesel ning arutletakse, kuidas autentne juhtimisstiil kasvatab indiviidi moraalset julgust ja sillutab sel viisil teed moraalsele käitumisele.
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This paper focuses on Kant’s moral theory and how it can guide our actions in philanthropy. Philanthropy is usually defined as a voluntary action aimed at relieving suffering and improving the quality of lives of others. It has been argued that, within the framework of Kant’s theory, it is our duty to be beneficent, sacrificing a part of our welfare for others. The duty of beneficence is a wide one. Interpreters of Kant disagree on what the wide duty of beneficence requires. While a few argue that it only requires that we provide help sometimes, others hold that the duty of beneficence should be seen as more demanding, particularly in cases of emergency when help is urgently required. We are morally obliged to promote the happiness of others, but the duty of beneficence does not tell us whose happiness and how much of our resources to give. Other than emergency cases, in fulfilling the duty of beneficence, we can prioritize the ends of those near and dear to us who concern us more. Moreover, on condition that we are not indifferent to others, it is morally permissible to prioritize our ends. Finally, the paper argues that it is not always straightforward what kind of action is required in helping someone in need, and that beneficence in Kantian terms is not limited to the philanthropic sector.
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The paper describes an experiment of publishing a pseudo-scientific text in two predatory editions abroad (a conference and a journal) by an invented author from Chisinau: selection of editions, preparation of the manuscript, publication stages, characteristics of the editions in which were published, etc. The results of the experiment are analyzed in the context of the situation of scientific research in the Republic of Moldova and the challenges facing it, including the Covid-19 pandemic, the transition to open access publishing and the ethical issues caused by the "publish or perish" approach. The lack of any quality control when publishing articles in the two pseudo-scientific editions is demonstrated that the risks of integrating predatory publications into the culture of scientific research are highlighted. The paper contains suggestions on possible ways to combat publication in pseudo-scientific (predatory) editions.
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Two months after the outbreak of the war on our border with Ukraine, in addition to the components of a classic, occupation war, we are witnessing the use of hybrid warfare strategies, with vehicles characteristic of the use of platforms, social networks, advanced I.T. technologies, adapted to the mechanisms of information warfare. The aggression of fake news is part of this war waged with the tools specific to this phenomenon, along with the known propaganda mechanisms. The media is such a vehicle, but it is also the one that deontologically develops the contents and messages of this phenomenon. We will report and interpret information from the national and international press about this phenomenon that is unique in the strategies of war around us.
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Law as a complex social reality interferes with other normative systems among which those of a moral-religious nature occupy a central place, suffering from them a direct influence both in terms of the realization of the law and in terms of its application. This ethical foundation of Roman law made possible the creation of a coherent normative system that crossed 12 centuries of existence remaining as a valuable treasure of the ancient civilization, which represented a configuration factor of future posthumous legal regulations. Making an exhaustive analysis of the legal phenomenon expressed by the concept of „jus civilae", we will show that the Romanian legislators combined tradition with innovation, valorizing, at the same time, the principles of a moral order creating legal institutions that have remained enshrined in the specialized doctrine
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The fluctuations of musical creativity are innumerable, and gender casuistry goes beyond any imagination. In order to be able to comprehend this multitude of manifestations, we imagined a system that defines different existing musical phenomena and “weighs” the degree of creativity contained in the sound material proposed for audition or study. It is a system analogous to that of transferable credits from education. This analogy was born from the reflection on the multiple aspects of the musical composition and from the attempt to find (rediscover) an order in the chaos of actions and works that populate it. I called this system - creative loans.
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Pornind de la prevederile Ordinului ME nr. 5.255 din 10 septembrie 2021 privind verificarea respectării eticii și deontologiei universitare în elaborarea tezelor de doctorat din perioada 1990-2016, care impune instituţiilor de învăţământ superior din România care au eliberat diplome de doctor, conform prevederilor legale (în vigoare la momentul emiterii acestora, n.n.), în perioada ianuarie 1990 - iunie 2016 de a: - demara activitatea de verificare a respectării eticii și deontologiei universitare în elaborarea tezelor de doctorat - înfiinţa o structură administrativă distinctă (serviciu/birou) care are atribuţii privind: odigitizarea și verificarea tuturor tezelor dedoctorat, precum șioformarea de formatori în etică și integritate,ne propunem a aduce în discuţie aspecte teoretice rezultate din analiza ordinului din perspectiva respectării eticii și calităţii în învăţământul superior, prin prisma autonomiei universitare.
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The article examines the political ethos based on Aristotle. Political ethos refers to a political historical community in which citizens jointly nurture the juridical state as an environment for the well-being and happiness of the individual. On the one hand, the ethos of citizenship forces participation in court and governance. On the other hand, the participation in these common public affairs forms and expresses a political ethos. Episodes of Socrates’ life are examined, raising the question of political ethos. Socrates was sentenced as an outstanding individual who disturbed the routine in a polis for a living political ethos. Issues of metapolitics and metacommunication, inseparable from the political ethos, are discussed. When discussing the ethical limits of politics in dialogue, metapolitics works together with metacommunication. Thus, metapolitics, which implies a political ethos, is a political practice by which citizens test the limits of politics. A semiotic cube is presented covering the interconnections between (meta)politics, (meta)communication, and (meta)education. The ancient cases appeal to contemporary democracy and its crises.
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Translated from Ioannis Saresberiensis episcopi Carnotensis Policratici sive De nugis curialium et vestigiis philosophorum libri 8; recognovit et prolegomenis, apparatu critico, commentario, indicibus instruxit Clemens C.I. Webb. 1909. Oxonii E Typographeo Clarendoniano https://archive.org/details/ioannissaresberi01johnuoft/page/n13/mode/2up Translated from Latin by Professor dr. Gintautas Vyšniauskas, Klaipeda University.
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Translated from Ioannis Saresberiensis episcopi Carnotensis Policratici sive De nugis curialium et vestigiis philosophorum libri 8; recognovit et prolegomenis, apparatu critico, commentario, indicibus instruxit Clemens C.I. Webb. 1909. Oxonii E Typographeo Clarendoniano https://archive.org/details/ioannissaresberi01johnuoft/page/n13/mode/2up Translated from Latin by Professor dr. Gintautas Vyšniauskas, Klaipeda University.
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Translated from Ioannis Saresberiensis episcopi Carnotensis Policratici sive De nugis curialium et vestigiis philosophorum libri 8; recognovit et prolegomenis, apparatu critico, commentario, indicibus instruxit Clemens C.I. Webb. 1909. Oxonii E Typographeo Clarendoniano https://archive.org/details/ioannissaresberi01johnuoft/page/n13/mode/2up Translated from Latin by Professor dr. Gintautas Vyšniauskas, Klaipeda University.
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Abu Hanīfah, Islamic scholar of supreme excellence, founder of hanefi mazhab, a school of interpretative tradition embraced and cherished by Bosniaks as well for centuries, was not only a brilliant mind but was also endowed with superb ethical qualities. The author in this article discusses the characteristic traits of Abu Hanīfah on the bases of tradition which relates to his piety, kindness toward other people, his resistance to worldly rulers and politics, and his deep respect towards his parents, especially his mother. Abu Hanīfah was a follower of selefi-salih, good forbearers who valued no knowledge devoid of piety, honesty, truthfulness and good conduct, those who believed that these virtues were essential for a person to be regarded as a scholar. His, we may say, legendary intellectual supremacy went hand in hand with his moral excellence and that, we believe, was the main reason behind the fact that his teachings were accepted and followed by the vast majority of Muslims throughout the world.
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