scholarly journals Warfare, Ethics, Ethology: evolutionary fundamentals for conflict and cooperation

2020 ◽  
Author(s):  
Daniel Barreiros

The aim of this article is to set a macro-historical narrative concerning the emergence of warfare and social ethics as symplesiomorphic features in the lineage of Homo sapiens. This means that these two behavioral aspects, representative of a very selected branch in the phylogenetic tree of the Primate order, are shared by the two lineages of great African apes that diverged from a common ancestor around six million years in the past, leading to extant humans and chimpanzees. Therefore, this article proposes an ethological understanding of warfare and social ethics, as both are innate to the social high-specialized modular mind present in the species of genera Pan and Homo. However behavioral restraints to intersocietal coalitionary violence seems to be an exclusive aspect of the transdominial modular cognition that characterizes modern humans. Thus, if in the evolutionary long durée, warfare and restrictions to intrasocial violence both appear to be ethologically common to humans and chimpanzees to a certain extent, an ethics of warfare - and, of course, the cognitive capability for intersocietal peace - seems to be distinctly human.

2020 ◽  
Author(s):  
Daniel Barreiros

The aim of this article is to set a macro-historical narrative concerning the emergence of warfare and social ethics as symplesiomorphic features in the lineage of Homo sapiens. This means that these two behavioral aspects, representative of a very selected branch in the phylogenetic tree of the Primate order, are shared by the two lineages of great African apes that diverged from a common ancestor around six million years in the past, leading to extant humans and chimpanzees. Therefore, this article proposes an ethological understanding of warfare and social ethics, as both are innate to the social high-specialized modular mind present in the species of genera Pan and Homo. However behavioral restraints to intersocietal coalitionary violence seems to be an exclusive aspect of the transdominial modular cognition that characterizes modern humans. Thus, if in the evolutionary long durée, warfare and restrictions to intrasocial violence both appear to be ethologically common to humans and chimpanzees to a certain extent, an ethics of warfare - and, of course, the cognitive capability for intersocietal peace - seems to be distinctly human.


2021 ◽  
Vol 21 (1) ◽  
pp. 1
Author(s):  
Egi Tanadi Taufik

Aesthetic phenomenon that is happening in Indonesia is suspected by the election year. Debates between presidents that contain "contempt of contempt", either by quoting the mistakes of a presidential candidate in the past or by searching for incumbents presidential incumbents positively, raises concern for the writer. The immoral act was followed by the phenomenon of the appointment of a former military officer as the Minister of Religion of the Republic of Indonesia in the cabinet “Indonesia Maju” for 2019-2024 working period. Through the reflection on these backgrounds, the author initiated to reconstruct Islamic ethics in the present context. This paper uses the interpretation of Ibn Jarir al-Tabari (d. 923) in his Jamī 'al-Bayan, Jalal al-Din al-Suyuthi (d. 1505) in his Durr al-Mantsur, and Hamka (d. 1981) in his Tafsir Al-Azhar. The author also reads the development of ethical concepts in various literatures diachronically, for example the concept of ethics in al-Miskawaih's perspective and the social-humanity ethics of Austin Fagothey. The final results in this paper are expected to provide a new horizon for various the rightaway polemics. The epistemology of the Qur'ani ethic formed by these three cross-period commentators shows a conclusion that the ethical values in Kalam Allah need to be formatted in humanitarian missions. The author claims HAMKA's Al-Azhar Tafsir as an interpretation of social ethics in the Qur'an that is most relevant to the current context in Indonesia. HAMKA sees that the Qur'anic ethics is able to bring the concepts of faith and piety into social awareness to fight poverty, crime, discrimination, intolerance, and disagreements. The concept embodies the integration between Qur’an axiology in QS. al-Hujurat (49): 11-13 with universal humanist principles such as equality, justice, democracy, protection of rights, and peace. All of these values can be diplocrammed with the spirit of the election of the Indonesian republic's minister of religion who understands nationalism and spiritualism.


2015 ◽  
pp. 19-31
Author(s):  
Leszek Drong

Post-Traumatic Realism: Representations of History in Recent Irish NovelsThe aim of my essay is to describe major tendencies in contemporary Irish prose writing concerned with historical and political issues. The diversity of the themes and attitudes to the past necessitates a classification of the writings into several various groups of novels whereas my analysis of the modes of representing the intratextual universe paves the way for identifying a single literary convention (post-traumatic realism) which is typical of the works under discussion. Many of the quoted authors subscribe to historical revisionism which undermines the received historical narrative in Ireland and questions its aggressively nationalist model of patriotism. The novels by Sebastian Barry, Robert McLiam Wilson, Edna O’Brien or Julia O’Faolain, to name just a few, contest that model by demonstrating that it leads to violence, cultural stagnation and petrifying political divisions both in the Republic of Ireland and in Northern Ireland. In the age of the epistemological levelling of historiographic discourse and literary fiction the novels discussed in the essay meaningfully contribute to the debate over the Irish nation’s attitude to their own history and the need to conclude the painful chapters of the past connected with the Civil War as well as with the social and religious conflicts of the twentieth century. Realizm posttraumatyczny. Sposoby przedstawiania historii we współczesnych powieściach irlandzkich Celem niniejszego artykułu jest scharakteryzowanie głównych tendencji we współczesnej prozie irlandzkiej podejmującej tematykę historyczną i polityczną. Różnorodność tematów i postaw wobec przeszłości zmusza do wyodrębnienia co najmniej kilku odmiennych grup powieści, natomiast analiza sposobów prezentacji universum wewnątrztekstowego pozwala pokusić się o określenie jednej typowej konwencji literackiej, jaką w przypadku omawianych utworów jest realizm posttraumatyczny. Wielu z przytaczanych autorów wpisuje się także w nurt rewizjonizmu historycznego, który podważa zastaną narrację historyczną i obiegowy, nacechowany agresywnym nacjonalizmem model patriotyzmu. Powieści Sebastiana Barry’ego, Roberta McLiama Wilsona, Edny O’Brien czy Julii O’Faolain kontestują ów model, ukazując, że prowadzi on do przemocy, utrwalania podziałów politycznych i stagnacji kulturowej zarówno w Republice Irlandii, jak i w Irlandii Północnej. W dobie epistemologicznego równouprawnienia dyskursu historiograficznego i fikcji literackiej omawiane w artykule powieści konstruktywnie wpisują się w dyskusję nad stosunkiem narodu irlandzkiego do swojej historii, nad koniecznością zamknięcia raz na zawsze bolesnych rozdziałów związanych z wojną domową początku lat dwudziestych XX wieku i konfliktami na tle społecznym oraz religijnym.


2013 ◽  
Vol 10 (4) ◽  
pp. 769-784 ◽  
Author(s):  
Estella Tincknell

The extensive commercial success of two well-made popular television drama serials screened in the UK at prime time on Sunday evenings during the winter of 2011–12, Downton Abbey (ITV, 2010–) and Call the Midwife (BBC, 2012–), has appeared to consolidate the recent resurgence of the period drama during the 1990s and 2000s, as well as reassembling something like a mass audience for woman-centred realist narratives at a time when the fracturing and disassembling of such audiences seemed axiomatic. While ostensibly different in content, style and focus, the two programmes share a number of distinctive features, including a range of mature female characters who are sufficiently well drawn and socially diverse as to offer a profoundly pleasurable experience for the female viewer seeking representations of aging femininity that go beyond the sexualised body of the ‘successful ager’. Equally importantly, these two programmes present compelling examples of the ‘conjunctural text’, which appears at a moment of intense political polarisation, marking struggles over consent to a contemporary political position by re-presenting the past. Because both programmes foreground older women as crucial figures in their respective communities, but offer very different versions of the social role and ideological positioning that this entails, the underlying politics of such nostalgia becomes apparent. A critical analysis of these two versions of Britain's past thus highlights the ideological investments involved in period drama and the extent to which this ‘cosy’ genre may legitimate or challenge contemporary political claims.


2020 ◽  
Vol 20 (2) ◽  
pp. 1-11
Author(s):  
Zachary Nowak ◽  
Bradley M. Jones ◽  
Elisa Ascione

This article begins with a parody, a fictitious set of regulations for the production of “traditional” Italian polenta. Through analysis of primary and secondary historical sources we then discuss the various meanings of which polenta has been the bearer through time and space in order to emphasize the mutability of the modes of preparation, ingredients, and the social value of traditional food products. Finally, we situate polenta within its broader cultural, political, and economic contexts, underlining the uses and abuses of rendering foods as traditional—a process always incomplete, often contested, never organic. In stirring up the past and present of polenta and placing it within both the projects of Italian identity creation and the broader scholarly literature on culinary tradition and taste, we emphasize that for so-called traditional foods to be saved, they must be continually reinvented.


2020 ◽  
Author(s):  
William Abbiss

This article offers a ‘post-heritage’ reading of both iterations of Upstairs Downstairs: the LondonWeekend Television (LWT) series (1971–5) and its shortlived BBC revival (2010–12). Identifying elements of subversion and subjectivity allows scholarship on the LWT series to be reassessed, recognising occasions where it challenges rather than supports the social structures of the depicted Edwardian past. The BBC series also incorporates the post-heritage element of self-consciousness, acknowledging the parallel between its narrative and the production’s attempts to recreate the success of its 1970s predecessor. The article’s first section assesses the critical history of the LWT series, identifying areas that are open to further study or revised readings. The second section analyses the serialised war narrative of the fourth series of LWT’s Upstairs, Downstairs (1974), revealing its exploration of female identity across multiple episodes and challenging the notion that the series became more male and upstairs dominated as it progressed. The third section considers the BBC series’ revised concept, identifying the shifts in its main characters’ positions in society that allow the series’ narrative to question the past it evokes. This will be briefly contrasted with the heritage stability of Downton Abbey (ITV, 2010–15). The final section considers the household of 165 Eaton Place’s function as a studio space, which the BBC series self-consciously adopts in order to evoke the aesthetics of prior period dramas. The article concludes by suggesting that the barriers to recreating the past established in the BBC series’ narrative also contributed to its failure to match the success of its earlier iteration.


2020 ◽  
Author(s):  
William Abbiss

This article offers a ‘post-heritage’ reading of both iterations of Upstairs Downstairs: the LondonWeekend Television (LWT) series (1971–5) and its shortlived BBC revival (2010–12). Identifying elements of subversion and subjectivity allows scholarship on the LWT series to be reassessed, recognising occasions where it challenges rather than supports the social structures of the depicted Edwardian past. The BBC series also incorporates the post-heritage element of self-consciousness, acknowledging the parallel between its narrative and the production’s attempts to recreate the success of its 1970s predecessor. The article’s first section assesses the critical history of the LWT series, identifying areas that are open to further study or revised readings. The second section analyses the serialised war narrative of the fourth series of LWT’s Upstairs, Downstairs (1974), revealing its exploration of female identity across multiple episodes and challenging the notion that the series became more male and upstairs dominated as it progressed. The third section considers the BBC series’ revised concept, identifying the shifts in its main characters’ positions in society that allow the series’ narrative to question the past it evokes. This will be briefly contrasted with the heritage stability of Downton Abbey (ITV, 2010–15). The final section considers the household of 165 Eaton Place’s function as a studio space, which the BBC series self-consciously adopts in order to evoke the aesthetics of prior period dramas. The article concludes by suggesting that the barriers to recreating the past established in the BBC series’ narrative also contributed to its failure to match the success of its earlier iteration.


1997 ◽  
Vol 36 (4I) ◽  
pp. 321-331
Author(s):  
Sarfraz Khan Qureshi

It is an honour for me as President of the Pakistan Society of Development Economists to welcome you to the 13th Annual General Meeting and Conference of the Society. I consider it a great privilege to do so as this Meeting coincides with the Golden Jubilee celebrations of the state of Pakistan, a state which emerged on the map of the postwar world as a result of the Muslim freedom movement in the Indian Subcontinent. Fifty years to the date, we have been jubilant about it, and both as citizens of Pakistan and professionals in the social sciences we have also been thoughtful about it. We are trying to see what development has meant in Pakistan in the past half century. As there are so many dimensions that the subject has now come to have since its rather simplistic beginnings, we thought the Golden Jubilee of Pakistan to be an appropriate occasion for such stock-taking.


2016 ◽  
Vol 1 (1) ◽  
pp. 61-72
Author(s):  
Anam Miftakhul Huda

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers.   The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.


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