Infelicities in Agraria

<p>In his study Nirvana and Other Buddhist Felicities; Utopias of the Pali Imaginaire, Steven Collins aptly argues that as society transitioned from the nomadic to the agrarian, imaginaires were constructed to provide ideological buttresses for the new political order. Such an imaginaire revolved around a set of felicities, that is to say, supplementary imaginary worlds, that promised post-mortem rewards which compensated for worldly injustice. Collins takes as his paradigmatic case study the Pali Buddhist world, and in this case, the imaginaire constituted centres on nirvana. As working parts of this imaginaire, the various felicities provided an incentive for adhering to socially acceptable behavior, and thus helped maintain stability by compensating those who suffered the costs of the agrarian social arrangement. Collins argues that similar systems of felicities could be found in other agrarian states. In a previous paper, I applied Collins's theory to Latinate Christianity, with surprising results. Collins’s theory was correct, in that Latinate Christianity did share a similar felicity structure; however, Latinate Christianity was also greatly preoccupied by Hell, and often contrasted felicities with infelicities. In Collins's schema, by contrast, there is little room for infelicities. In this thesis, I intend to re-examine Collins’s argument for the Buddhist case, expanding his vision of the Buddhist imaginaire to include a set of infelicities and the structures they constitute. Thus, this study will compare infelicities from both the Buddhist imaginaire and the Latinate Christian imaginaire. A comparative study presents the potential to create a hypothetical structure of infelicities, that may be applicable to infelicities presented in religions outside of Buddhism.</p>

Infelicities in Agraria

<p>In his study Nirvana and Other Buddhist Felicities; Utopias of the Pali Imaginaire, Steven Collins aptly argues that as society transitioned from the nomadic to the agrarian, imaginaires were constructed to provide ideological buttresses for the new political order. Such an imaginaire revolved around a set of felicities, that is to say, supplementary imaginary worlds, that promised post-mortem rewards which compensated for worldly injustice. Collins takes as his paradigmatic case study the Pali Buddhist world, and in this case, the imaginaire constituted centres on nirvana. As working parts of this imaginaire, the various felicities provided an incentive for adhering to socially acceptable behavior, and thus helped maintain stability by compensating those who suffered the costs of the agrarian social arrangement. Collins argues that similar systems of felicities could be found in other agrarian states. In a previous paper, I applied Collins's theory to Latinate Christianity, with surprising results. Collins’s theory was correct, in that Latinate Christianity did share a similar felicity structure; however, Latinate Christianity was also greatly preoccupied by Hell, and often contrasted felicities with infelicities. In Collins's schema, by contrast, there is little room for infelicities. In this thesis, I intend to re-examine Collins’s argument for the Buddhist case, expanding his vision of the Buddhist imaginaire to include a set of infelicities and the structures they constitute. Thus, this study will compare infelicities from both the Buddhist imaginaire and the Latinate Christian imaginaire. A comparative study presents the potential to create a hypothetical structure of infelicities, that may be applicable to infelicities presented in religions outside of Buddhism.</p>

Does Convergence Liberalism Risk Anarchy?

Public reason liberals argue that coercive social arrangements must be publicly justified in order to be legitimate. According to one model of public reason liberalism, known as convergence liberalism, this means that every moderately idealized member of the public must have sufficient reason, of her own, to accept the arrangement. A corollary of this Principle of Public Justification is that a coercive social arrangement fails to be legitimate so long as even one member of the public fails to have sufficient reason to endorse the arrangement. This high bar for justification has led many critics, most notably David Enoch, to argue that convergence models are incapable of vindicating liberalism. They argue that in a sufficiently diverse society, there will always be someone for whom an arrangement is not justified, and therefore convergence liberalism leads to anarchy – the view that no law or coercive social arrangement is legitimate. Other critics accept that convergence liberalism could vindicate core liberal institutions but nothing more, and thus argue that the view makes libertarians effective “dictators”. In either case, critics hold that this objection is sufficient to reject convergence liberalism, either in favor of alternative public reason views or as a means of rejecting all public reason views. In this paper I argue that convergence liberalism can overcome this anarchy objection. I show that the objection largely rests on misinterpretations of convergence liberalism, and thus clarify aspects of the theory. However, I also show that internal debate over the scope of public justification – what stands in need of justification – must be resolved in favor of a wide scope, encompassing both State-based and non-State-based coercion, in order to overcome the anarchy objection. Therefore, my response to the anarchy objection has implications for how convergence liberalism should be developed going forward.

Financial and Political Causes behind Child Labor: The Case of Pakistan

Working with teenagers is the world's driving judgment, particularly in agrarian countries, and Pakistan is in like way an overcomer of this making generally wonder for various reasons that are the legitimization the purposeful or amazing improvement of kid work. Youngster's work has prompted various results that have confused the social arrangement it has with the framework, and the progress of its decisions makes the Pakistani Government aware of take-away the finest and most sensible actions to combat this affront. The sign of this statement is to see the monetary and diplomatic purposes behind teenagers' work out and to research the matter via a mix of inspection procedures utilizing Confederation upgrades towards getting the veritable pith offered appraisal at multilateral spaces of income. The appraisal additionally reviews the ideas and evaluations made by philosophy creators for their execution.

Understanding Memetic Media and Collective Identity Through Streamer Persona on Twitch.tv

Video game livestreamers on the leading platform Twitch.tv present a carefully curated version of themselves - negotiated in part via interactions with their viewers - resulting in collectively performed personas centred around individual streamers. These collective personas emerge from a combination of live performance, platform features including streamer-specific emoticons and audiovisual overlays, the games that streamers play, and how they play them. In this paper, I interrogate how these elements culminate in a feedback loop between individual streamers and non-streamer participants, specifically how platform features mediate and facilitate interactions between users. I also examine streaming persona as both a product and expression of this dynamic and the subsequent emergence of streamer-based social arrangement and collective value systems. I do this with particular attention to how memes operate uniquely within the livestreaming mode.

The Roots of Tacit Knowledge: Intuitive and Personal Judgment in Polanyi’s Early Writings (1939-1946)

Polanyi says that the concept of tacit knowledge is “necessarily fraught with the roots that it embodies” (TD, xviii). This paper demonstrates that these roots can be seen in Polanyi’s early writings between 1939 and 1946. In particular, the concepts of “intuitive judgment” and “personal judgment” have some peculiar features that flow subsequently into the idea of tacit knowledge. In this regard, they can be considered ancestors of Polanyi’s best-known concept. In the present paper, I propose a historical reconstruction of the two concepts. In particular, I focus on the problems from which they stem, namely Polanyi’s criticism of research planning and his account on the functioning of science and its institutional and social arrangement. Besides this historical reconstruction, I draw a comparison between the concept of tacit knowledge and its early predecessors.

The Ethics of Health Promotion: From Public Health to Health Care

Health promotion is often been associated with altering social arrangement in order to improve the health of citizens—the domain of public health. Ethical aspects of health promotion then is generally discussed in terms of a public health ethics. In this chapter, I start out with some classical ethical and political dilemmas of health promotion in public health before I move into the ethics of health promotion in health care. I argue that empowerment, better than any other value, may serve as the ethical foundation for health promotion in health care. I further claim that empowerment may serve as the ethical bridge between health promotion in health care and health promotion in public health.

Housing Issue Mid-1970s as a Problem of Social Arrangement in the USSR

The social aspects of life are considered: housing legislation and the degree of provision of the USSR population with living space. By the example of citizens’ letters to the central authorities and newspapers, the problem of public relations to the process of bourgeoisie of the nomenclature elite is insufficiently covered in historical science. The conclusion is formulated that the statement of private ownership psychology among officials contributed to the weakening of proper control over capital construction.

Coding Time

This article analyzes the various ways algorithmic logic structures, streamlines, and delimits the conception of time and memory; orders the logics of social arrangement; and delimits the political. The author considers the ways in which algorithms extend racial discrimination, rendering it less visible, less discernible, and so more difficult to address. He briefly formulates a notion of crypto-value embedded within algorithmic self-conception and elaborates an algorithmic ontology. The latter is distinguished from the contemporary understanding of the post-human. The essay concludes with a reflection on a politics of street encounter as a counter to prevailing algorithmic constraints on the political. “Coding time” accordingly concerns the coding of time, the conception of time embedded in coding, the sociality and value that coding produces, and the implications for being and being human that the time of coding is manifesting.