scholarly journals Toward Pragmatic Realism in Human Geography

2005 ◽  
Vol 34 (92) ◽  
pp. 161-179
Author(s):  
Courtice Rose
Keyword(s):  
Human Geography ◽  
Linguistic Terms ◽  
Internal Realism ◽  
The World ◽  
Classical Realism ◽  
Transcendental Realism ◽  
The Absolute

Classical realism describes the notion that the world we inhabit is completely mind-independent, that there is one unique account of the world and that truths about the world are a matter of the absolute correspondence between linguistic terms and their referents in the world. Human geographers have recently employed a form of transcendental realism inspired by the works of R. Bhaskar, A. Giddens and A. Sayer. This form of realism is anti-positivist and based on the dual notions of ontological stratification and emergent powers materialism. Reactions in geography have been both positive and negative indicating that neither classical realism, nor transcendental realism nor anti-realism seem acceptable. As a way of solving this dilemma, pragmatic (or internal) realism proposes the adoption of a natural ontological attitude toward the objects of geographical inquiry.

The World after the End of the World

2017 ◽  
Vol 39 (2) ◽  
pp. 265-276 ◽  
Author(s):  
Kas Saghafi
Keyword(s):  
The Other ◽  
The World ◽  
History Of ◽  
The Absolute ◽  
End Of The World

In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.

Prinsip-Prinsip Kepemilikan Harta Dalam Islam

2018 ◽  
Vol 1 (1) ◽  
pp. 117-131
Author(s):  
Lukman Hamdani
Keyword(s):  
Human Life ◽  
The Real ◽  
The World ◽  
Rich People ◽  
The Absolute

Property is one of the most important instruments in this life, because wealth is as a support  for the continuity  of human life, in Islam it is always emphasized the importance of independence in owning property  through  work or business, because Allah really loves his servant who is always giving  alms with  his own property.  Allah Almighty really likes hard workers or people who are persistent in seeking treasure for the sake of the afterlife, even Allah SWT  emphasizes in  Surah at-taubah  father 10. And Say: "Work  for you, Then Allah and His Messenger and the believers  will see your work, and you will be returned to (Allah) who knows the unseen and the real, then He tells you what you have done. Even the  Companions of the Messenger  of  Allāh  adalah were rich people  who possessed  wealth  for  the progress and development of Islam  at the time, a  very real example was the Friends of Abu Bakr, Abdurrah bin ʻAuf, Uthman ibn Affan and the Wife of the Messenger of Allāh adalah was a great entrepreneur, Siti Khadijah. They are friends looking  for wealth and have it as much as possible then after that they distribute their wealth through ZISWAF, it is obligatory and must for Muslims  to seek / have property  for the benefit of the world and the hereafter and the interests of Muslims and provision  in  the hereafter Can be concluded that ownership of property in Islam  it is very important because it is a means of sustaining life and as a place to find savings  for ukhrawi life  later,  because indeed ownership of property in Islam  is  not only focused  on worldly matters, but there are  two elements  that are always included,  namely for  worldly  and spiritual interests. It  should be underlined in the ownership of the property  that the principle  must be instilled that this property has the absolute God Almighty, we are only temporarily entrusted, therefore it is not beautiful to not distribute the assets we have to people in need through ZISWAF instruments.  

The Neuronal Crisis: Meditate to Comprehend the Nature of Psychosomatic Epidemic

2021 ◽  
Vol 64 (2) ◽  
pp. 110-127
Author(s):  
Henri Hude
Keyword(s):  
Major Part ◽  
The Body ◽  
Human Being ◽  
The West ◽  
The Unconscious ◽  
Experimental Knowledge ◽  
The World ◽  
The Absolute ◽  
Rational Consideration ◽  
Existential Problem

This articles describes the “neuronal crisis,” the epidemic of psychosomatic illnesses observed all over the world, particularly in the West. The paper looks into the deeper real causes and seeks the most effective kind of cure for this malady. This leads to rational consideration of the metaphysical dimension of the human being and the fundamental problems (those of evil, of freedom, of God, of the soul, and of the body), where lack of sufficiency plays a major part in the etiology of these pathologies, as the desire for the Absolute is the basis of the unconscious. This approach presumes the Freudian model but denies its purely libidinal interpretation that substitutes desire for the Absolute with libido. Hence, an explanatory system applied to increasingly serious pathologies: ailments, neuroses, depressions, and psychoses. Frustration of one’s desire for the Good gives rise to a sublimation of finite goodness. The inevitable desublimation, caused by anguish because of the Evil, intense guilt, and the dramatization of evils, causes neuroses as awkward but inevitable solutions to the existential problem that is still unresolved, due to lack of functional and experimental knowledge. Psychiatry and even medicine must take into account the metaphysical layer, and, therefore, operate within an existential dynamic, aiming to progress in wisdom and to discover man, man’s brain and body, as these are structured around the axis of his desire.

scholarly journals The World Health Organization's QualityRights materials for training, guidance and transformation: preventing coercion but marginalising psychiatry

2021 ◽  
Vol 218 (5) ◽  
pp. 240-242 ◽  
Author(s):  
Fiona Hoare ◽  
Richard M. Duffy
Keyword(s):  
Mental Illness ◽  
World Health Organization ◽  
World Health ◽  
Involuntary Treatment ◽  
Training Material ◽  
The World ◽  
The Absolute ◽  
Health Organization

SummaryThe World Health Organization has developed training material to support its QualityRights Initiative. These documents offer excellent strategies to limit coercion. However, the negative portrayal of psychiatry, the absolute prohibition on involuntary treatment and the apparent acceptance of the criminalisation of individuals with mental illness are causes for concern.

scholarly journals Estimating the number of undetected COVID-19 cases among travellers from mainland China

2021 ◽  
Vol 5 ◽  
pp. 143
Author(s):  
Sangeeta Bhatia ◽  
Natsuko Imai ◽  
Gina Cuomo-Dannenburg ◽  
Marc Baguelin ◽  
Adhiratha Boonyasiri ◽  
...  
Keyword(s):  
Mainland China ◽  
Relative Sensitivity ◽  
Absolute Number ◽  
Wuhan City ◽  
The World ◽  
Travel Restrictions ◽  
Imported Cases ◽  
The Absolute ◽  
Country Specific

Background: As of August 2021, every region of the world has been affected by the COVID-19 pandemic, with more than 196,000,000 cases worldwide. Methods: We analysed COVID-19 cases among travellers from mainland China to different regions and countries, comparing the region- and country-specific rates of detected and confirmed cases per flight volume to estimate the relative sensitivity of surveillance in different regions and countries. Results: Although travel restrictions from Wuhan City and other cities across China may have reduced the absolute number of travellers to and from China, we estimated that up to 70% (95% CI: 54% - 80%) of imported cases could remain undetected relative to the sensitivity of surveillance in Singapore. The percentage of undetected imported cases rises to 75% (95% CI 66% - 82%) when comparing to the surveillance sensitivity in multiple countries. Conclusions: Our analysis shows that a large number of COVID-19 cases remain undetected across the world. These undetected cases potentially resulted in multiple chains of human-to-human transmission outside mainland China.

scholarly journals PERWUJUDAN NILAI AL-BIRR WA AL-TAQWA DALAM KEPEMILIKAN

2020 ◽  
Vol 2 (1) ◽  
pp. 1-8
Author(s):  
Anisa Ilmia
Keyword(s):  
Economic System ◽  
Well Being ◽  
The World ◽  
Socialist Economic ◽  
The Absolute ◽  
Islamic Economic ◽  
Ownership Rights ◽  
The Universe ◽  
Socialist Economic System

ABSTRACTIslamic economics is an economic system that is different from the capitalist economic system and the socialist economic system, one of which is the ownership rights. Islam recognizes the existence of human ownership, but still emphasizes that Allah SWT is the absolute owner of everything include the universe so that what humans have is only a mandate that must be obtained and utilized in accordance with Allah’s rules. Ownership is the integration of the Islamic economic system so that it contains an element of morality that will give birth to the value of the khilafah and the value of al-birr wa al-taqwa (goodness and obedience) in which both values are centered on divine value (Ilahiyah). The realization of these values in ownership has implications for the well-being and economic equalization to achieve “falah” (bliss of the world and the hereafter). Keywords : ownership, morality, value, Islamic economic, obedience

scholarly journals THE TURN OF THE SCREW: HENRY JAMES AS AN AUTHOR AND A CRITIC

2020 ◽  
pp. 55-67
Author(s):  
M.B. Rarenko ◽  
Keyword(s):  
Henry James ◽  
William James ◽  
Absolute Truth ◽  
The Core ◽  
Works Of Art ◽  
Starting Point ◽  
The World ◽  
New Type ◽  
Points Of View ◽  
The Absolute

The article considers the story by Henry James (1843 – 1916) «The Turn of the Screw» (1898 – first edition, 1908 – second edition) in connection with the emergence of a new type of narrator in the writer's late prose. The worldview and creative method of H. James are formed under the influence of the philosophy of pragmatism, which became widespread at the turn of the XIX-XX centuries thanks to the works of the writer's elder brother, the philosopher William James (1842 – 1910). The core of pragmatism is the pluralistic concept of William James based on the assumption that knowledge can be realized from very limited, incomplete, and inadequate «points of view» and this leads to the statement that the absolute truth is essentially unknowable. The epistemological statements of William James's theory is that the content of knowledge is entirely determined by the installation of consciousness, and the content of the truth in this case depends on the goals and experience of the human, i.e. the central starting point is the consciousness of the person. Henry James not only creates works of art, but also sets out in detail the principles of his work both on the pages of fiction works of small and large prose, putting them in the mouths of their characters – representatives of the world of art, and in the prefaces to his works of fiction, as well as in critical works.

Contemplating One’s Nagel

2021 ◽  
pp. 145-159
Author(s):  
Jonathan Dancy
Keyword(s):  
Absolute Conception ◽  
The World ◽  
The Absolute ◽  
Critical Notice

This critical notice of Nagel’s The View from Nowhere argues that Nagel runs two distinct conceptions of objectivity together, in a way that unsettles many of the main conclusions of his book. The ‘Hegelian conception’ involves stepping back from our view of the world to a new conception about the relation between that view and the world so viewed. The ‘absolute conception’ requires us to eliminate from our view of the world any element which can be seen as a product of one’s own perspective. If one tries to combine these two conceptions, the result is likely to be unstable.

Madhva (1238?–1317?)

2018 ◽  
Author(s):  
Valerie Stoker
Keyword(s):  
Absolute Difference ◽  
Philosophical School ◽  
The World ◽  
The Absolute ◽  
Canonical Texts

Madhva, Hindu theologian and ascetic, founded the philosophical school commonly called Dvaita Vedānta, but which Madhva and his followers termed tattvavāda, or realism. The name Dvaita refers to Madhva’s dualistic interpretation of the Hindu canonical texts known as the Upaniṣads, also known as Vedānta. In contrast to the monist and semi-monist systems of his two major Vedāntin predecessors, Śaṅkara and Rāmānuja, Madhva asserted the absolute difference between God (īśvara) and human souls (jīva), claiming that they were uncreated, eternal principles with fundamentally distinct natures. Madhva delineated the respective natures of God and souls so as to assert God’s complete transcendence of the world and to legitimate the practice of devotion as the principal means of attaining liberation from the cycle of rebirth (saṃsāra). Madhva’s realist epistemology served as the foundation for this ontological emphasis on difference (bheda).

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