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Daniel Lopez - One of the best experts on this subject based on the ideXlab platform.
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mabo a Fundamental Truth and a basis for justice
Indigenous law bulletin, 2012Co-Authors: Daniel LopezAbstract:High Court's Mabo decision - terra nullius - dispossessed Indigenous Australians - Paul Keating's speech at Redfern Park in 1992 - Indigenous cultures and rights.
Galeffi Agnese - One of the best experts on this subject based on the ideXlab platform.
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Cataloguing principles, data, and catalogue features. Some reflections from IFLA ICP revision
2014Co-Authors: Galeffi AgneseAbstract:The International Cataloguing Principles are currently being revised by IFLA’s Cataloguing Section. The group dedicated to carrying out this task is composed of Dorothy McGarry, Elena Escolano Rodriguez, Maria Violeta Bertolini, Bobby Bothman, and Agnese Galeffi. Rather than a radical revamping of the text, the revision is a relatively minor one. Even if it seems a little paradoxical, the principles of cataloguing have to be updated in concomitance with the changes that occur in the functionality of catalogues. The aim of this presentation is to remind that principles, data, and the functionality of catalogues constantly exert a reciprocal influence on each other. The title “Cataloguing principles, data, and catalogue features” juxtaposes three different elements: Principles (of cataloguing), Data, and the Functionality (of catalogues), but in reality this juxtaposition isn’t so bold. The section headed “Scope” in the 2009 ICP tells us that “The principles stated here are intended to guide the development of cataloguing codes. They apply to bibliographic and authority data and current library catalogues.” Can it be possible that the principles are a “guide to the development of cataloguing codes” at the same time as being applicable to both data and catalogues? In order to effectively fulfil the role of a guide, principles should tend towards generality and universality. How, then, can it also possible to utilize them to assess two products of cataloguing work – data and library catalogues – which in turn are (also) composed of such data? Cataloguing can be considered a phenomenology, which is to say a description of phenomena: the way in which a reality manifests itself. In fact, we can regard both resources and entities (to adopt FRBR terminology) as phenomena. To gain a better insight into the revision of 2009′s ICP, it might be useful to ask ourselves exactly what, in a general sense, principles are. Well, it’s interesting to discover that they can actually be two different things, depending on whether you chose to interpret the term from a philosophical or scientific viewpoint. The concept of a “principle” first emerged in the ancient Greek between the 7th and 6th centuries BC. The philosophers Thales, Anaximander and Anaximenes spoke of an αρχή (archí), meaning “principle, beginning”, in their effort to identify the primordial substance from which all things originated. This chronological precedent also served a benchmark of value. Thus the term αρχή took on the more general meaning of “foundation” or “raison d’etre” in an essentially ideal, intrinsic sense. The Oxford dictionary defines “principle” as “a Fundamental Truth or proposition that serves as the foundation for a system of belief or behaviour or for a chain of reasoning.” In the realm of the natural sciences, however, the term “principle” refers to the (more or less) universal methodological laws that the said sciences have to obey within the structure of their respective doctrines. These principles are based on experience; they are, in fact, generalizations of more specific laws. So, to which of these two categories do cataloguing principles in fact belong? Are they philosophical or scientific principles? In order to be philosophical principles, they would have to be representative of a basic principle underlying everything; they would have to be intrinsic and universal in nature; they would have to belong to cataloguing per se, be at its core, be its very essence. But can this really be possible? In order to be scientific principles, they would have to be derived from generalizations drawn from practical, real life experience. In the FRBR – one ICP’s basis –, when addressing the “recommendations for a basic level bibliographic record”, we are informed that “the assessment was based in large part on the knowledge and experience of the study group members and consultants, supplemented by evidence in the library science literature gathered from empirical research, as well as assessments made by several experts outside the study group”. I would like to underscore the terms evidence, empirical and assessments, all of which refer to the perceptible, phenomenological world. If a principle is derived from a vast amount of experimental experience, it follows that if that experimental experience changes in some way, then the principle (or principles) will also change. The principles we’re concerned here with are closely bound to the cataloguing experience, which is aimed at creating research tools. Changing the descriptive experience – what is described and for whom – should necessarily result in changes in the underlying principle or principles
Bekavac Ante - One of the best experts on this subject based on the ideXlab platform.
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The Sources of Moral Konwledge in the Light of the Teaching of the Second Vatican Council
University of Zagreb. Catholic Faculty of Theology. Department of Moral Theology., 2018Co-Authors: Bekavac AnteAbstract:Drugi vatikanski koncil potakao je obnovu moralne teologije a samim time i obnovu izvora moralne spoznaje polazeći od izvora božanske objave u čijem početku, središtu i koncu stoji osoba Isusa Krista. Koncilska obnova moralne teologije i izvora moralne spoznaje treba se odvijati prema nacrtima i smjernicama Koncila. Iako, Koncil ne govori izričito o izvorima moralne spoznaje, ali se čitav koncilski nauk može razumijevati i tumačiti kao i nauk o izvorima moralne spoznaje. Koncil je u središte obnove stavio Božju riječ koja je kao duša čitave teologije pa se i teološko istraživanje nadahnjuje i usmjerava u svjetlu Božje riječi kao poticaj i vrelo iz kojega i u kojem dublje razumijemo otajstvo Boga i čovjeka. Otkrivanje izvora moralne spoznaje stoji u živom i jedinstvenom odnosu s osobom Isusa Krista kao jedincatim moralnim izvorom u kojem se rasvjetljuje temeljni kršćanski moralni poziv vjernika u Kristu kao i obnova ljudskog dostojanstva stvorenog na sliku Božju, a obnovljenog na sliku Kristovu. U ovom istraživanju držimo se temeljnog izvora, a to je nauk sadržan u dokumentima Koncila, posebno u četiri velike konstitucije: dogmatskoj o božanskoj objavi Dei Verbum, dogmatskoj o Crkvi Lumen gentium, pastoralnoj o Crkvi u suvremenom svijetu Gaudium et spes i konstituciji o božanskoj liturgiji Sacrosanctum concilium te u deklaraciji Dignitatis humanae. U ovim koncilskim dokumentima istražujemo što i kako Koncil naučava o spoznaji istine i dobra kao i ključnim elementima moralne spoznaje. U središtu našeg istraživanja je vrijednost i dostojanstvo moralne spoznaje u svjetlu Objave i vjere kao objektivnih i subjektivnih izvora moralne spoznaje. Čovjekovo dostojanstvo razuma i uma po kojima čovjek ima udjela u samom svjetlu božanskog uma i spoznaje otkriva da ljudska razumska narav traga za dubljom istinom, nadilazeći puku materijalnu stvarnost. Sposobnost razumske spoznaje u objektivnim i subjektivnim izvorima moralne spoznaje omogućava čovjeku da prodre do duboke duhovne i transcendentne zbilje. Svaka ljudska spoznaja treba se hraniti znanjem i crpiti nadahnuća iz izvora božanske Objave kao autentičnom izvoru moralne spoznaje. Koncil je obnovu moralne teologije obvezao Svetim pismom i osobom Isusa Krista te se ove teološke činjenice ponovno nude u svjetlu podudarnosti izvora moralne spoznaje sa samim izvorima moralne teologije. Božanska Objava, tj. Pismo i Predaja, je mjesto iz kojega se crpi božanska spoznaja istine i dobra koji su u sebi nepromjenjivi u povijesnim uvjetima. Već je i sam Koncil događaju dubljeg prodiranja u božansku spoznaju istine i dobra pa je nužno učiti od Koncila kako trajno i dublje ponirati u božansku spoznaju istine i dobra i učiniti ih hranom duhovnog i moralnog života vjernika. Koncil je u samo središte obnove izvora moralne spoznaje stavio sadržaje nadnaravnih izvora moralne teologije a koji su istovremeno i izvori same moralne spoznaje. Koncil je pored toga snažno naglasio praktičku i pastoralnu usmjerenost kršćanskog nauka te time rasvijetlio i naravne izvore moralne spoznaje, osobito moralni zakon, savjest i ljudsko iskustvo.The title of this doctoral thesis Izvori moralne spoznaje u svjetlu nauka Drugoga vatikanskog koncila (The Sources of Moral Knowledge in the Light of the Teaching of the Second Vatican Council) indicates a specific approach to and study of the teaching of the Second Vatican Council. As opposed to Fundamental moral theology, the Council did not expressis verbis formulate a teaching on sources of moral knowledge. However, in its systematic exposition of the Christian teaching on Revelation, i.e., the Scripture and Tradition, Church Magisterium, the Church, theology, liturgy, the human being, the dignity of the human being, conscience, and on many other relevant topics, it has, in our opinion, Fundamentally illuminated, deepened, and widened our traditional insights on the sources of moral knowledge. There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. Because of this, the conciliar mandate and demand to renew moral theology imposes itself with new emphases and one of these is certainly the need for renewal of sources of moral knowledge that are, at the same time, sources of moral theology. In this study we will consistently focus on the Fundamental source of our topic, the teaching that has been systematically presented in all documents of the Council, especially in the four constitutions: the Dogmatic Constitution on Divine Revelation Dei verbum, the Dogmatic Constitution on the Church Lumen gentium, the Pastoral Constitution on the Church in the Modern World Gaudium et spes, and the Constitution on Divine Liturgy Sacrosanctum concilium. We believe that on the basis of the comprehensive conciliar teaching we can confidently develop and deepen essential theses of the teaching on sources of moral knowledge and, on this basis, offer a valuable contribution to their better understanding, on the one hand, and their renewal as an important contribution to the renewal of moral theology, on the other hand. That the teaching of the Second Vatican Council can be studied and interpreted in the light of sources of moral knowledge is proven by the Fundamental orientation of the Council itself that, on the one hand, aimed at the integral renewal of the Church and the teaching and, on the other hand, at the integral renewal of the human being and society in the Christocentric key. The method of research and presentation in this doctoral thesis follows the method of moral theology. Our doctoral research and its results will be presented in five chapters. In the first chapter we will critically present cultural and anthropological characteristics of our times that reveal a deep moral crisis and, consequently, a crisis of moral knowledge. The presentation will not proceed abstractly, but will instead confront the concrete reality in which human life, of both believers and non-believers, is immersed today and in which the Fundamental knowledge of good and evil is immersed. The concrete reality of human life today often manifests itself as a radical deconstruction of the human being that reaches its culmination in the reign of instrumental reason and epistemological relativism concerning the good and the Truth. In that sense, instead of the idea of transcendence of the human being, the reason separated from the transcendence dominates; instead of the dignity of the human being as a unique being composed of body and soul, a truncated anthropology reigns; instead of objective knowledge of good and evil, subjectivism and moral relativism dominate. Our study will, therefore, show how tragic radical separation of reason from faith created an atmosphere of epistemological relativism that denies the possibility of objective knowledge of the good and the Truth. In order to show in which concrete sense our doctoral study presupposes the traditional moral-theological teaching, the second chapter will present a short overview of the development and understanding of the traditional theological-moral teaching on sources of moral knowledge. The method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete. However, this chapter merely aims at demonstrating essential deficiencies of pre-conciliar moral theology, especially its casuistic and legalistic character and its understanding of sources of moral knowledge. These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. Moral knowledge is revealed in objective and subjective reality of moral good towards which the human being is at the same time open and directed through his/her reason and will. Knowledge of the good comes forth from the indicative demand, i.e. from within the human being and his/her freedom to do good and avoid evil. We will try to demonstrate that objective knowledge of moral good manifests itself in subjective knowledge in the way of objectivising plunging into the centre of the human person and his/her relatedness with the transcendence and not in the conflict between objective and subjective moral knowledge or in the supremacy of one over and at the expense of the other. In the third chapter we will, finally, focus on the study and presentation of the conciliar teaching on objective and supernatural sources of moral knowledge as these were, in our interpretation, exposed in the Dogmatic Constitution Dei Verbum on Divine Revelation, the Dogmatic Constitution Lumen gentium on the Church, and in the Constitution Sacrosanctum concilium on Divine Liturgy. Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i.e. the Scripture and the Tradition, it will be of utmost importance to go beyond the preconciliar understanding of the Revelation as the transmission of decrees (decreta) and to recognise and accept renewed conciliar understanding of the Revelation in a fuller and comprehensive sacramental sense (sacramentum), i.e. as an act of God’s self-revelation and self-giving to the human being. The Revelation has reached its fullness and pinnacle in the event of the person of Jesus Christ, God-human being, who is the incarnated Word of God in whom shines forth the fullness of Christian knowledge of God and the human being. Hence, in the centre of Christian moral knowledge we ought to put the person of Jesus Christ in whom the mystery of God and the human being has been revealed to us perfectly and moral theology ought to be inspired by the person of Jesus Christ in whom the mystery of the Revelation as a supernatural and objective source of moral knowledge has been shown to us. On the basis of this we will be able to show more clearly and strongly the conciliar incentives for the renewal of moral theology that needs to be vivified and inspired by the written and transmitted Word of God from which it ought to draw its main orientation and inspiration for the renewal of Christian moral life. The Word of God has been entrusted to the Church for keeping, interpretation, and as the source of nourishment for the life of believers, because it is inspired by the Spirit of God. The understanding of the human being begins with the understanding of the Word of God as the objective source of moral knowledge that clarifies the mystery of the human being through knowledge of the mystery of Jesus Christ and knowledge of the Divine law. In order to understand moral knowledge it will be important to clarify the relation between faith and reason because reason is, in the conciliar understanding, the reflection of the image of God in the human being. An act of faith is a kind of moral knowledge of love through which the human being freely, with his/her whole being, adheres to God, who reveals Himself to him/her as love. Hence, knowledge of faith goes to the very centre of moral knowledge, because the latter ought to be formed according to the objective demands of knowledge of good and evil in the light of faith. In the continuation of this chapter, we will present the mutual relationship between the Church and the Word of God as the source from which deep moral knowledge and the transformation of Christian moral life and the life of the whole Christian community develop. The complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge. In the light of these the true value of subjective moral sources that are discovered in the human being as the bearer of moral good is revealed. In the fourth chapter we will present the conciliar teaching on natural and subjective sources of moral knowledge. Although the Council does not expound, expressis verbis, the teaching on the natural moral law that the traditional teaching presents as the natural and objective source of moral knowledge, we will still try to sketch the conciliar vision of the natural moral law found in the conciliar teaching on the human being in general and conscience in particular. In the conciliar renewal of source of moral knowledge conscience and the law written in the human heart, knowledge, freedom, and the dignity of the human person are key concepts around which the whole discourse on natural sources of moral knowledge is structured. The Council begins with the renewed vision of the human being within which it points out the Fundamental Christian Truth about the human being created in the image of God. Next to this Fundamental Truth, the Council did not fail to mention the Truth about sin that has wounded the human being and, consequently, his/her moral knowledge. The human being as a rational and free being is capable to know God despite the fact of sin. In Jesus Christ the human dignity has been renewed and raised up to new heights and this includes the human being’s moral knowledge. In this chapter we will try to present the integral conciliar vision of the human being that includes the vision of natural and subjective sources of moral knowledge. In the fifth and last chapter of this study we will present a synthesis of the conciliar teaching on objective and subjective and supernatural and natural sources of moral knowledge. We will show that the person of Jesus Christ, as the universal concrete norm of Christian morality, is at the centre of Christian moral knowledge. Next to this important Truth expounded in the conciliar teaching, we will also point out the Truth on the dignity of the human being and the dignity of conscience and freedom in the light of Christian understanding of the human being. Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council. For the purpose of better understanding of the conciliar teaching we will also utilise relevant theological and moral literature that will be fully listed at the end of the dissertation. That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study. At the end of this study on sources of moral knowledge in the light of the teaching of the Second Vatican Council, we are able to conclude that the Council is truly a wealthy and fertile source of inspiration, contents, and orientation for the integral renewal of these sources that are, at the same time, sources of moral theology. This renewal is, therefore, not external or cosmetic, but the renewal of the very identity of moral theology. Our study has revealed the drama of contemporary crisis of morality whose causes are theoretical and practical demands of the modern anthropocentrism. The Council initiated a dialogue with the modern world by admitting that modern developments were not just bad and wrong, but that they also had positive aspects such as the dignity of the human person, autonomy, human rights, historicity, dialogue, solidarity, interdependency, and the common good. However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area. Hence, in the first chapter of our study we identified some dimensions of the contemporary moral crisis and especially its causes related to the radical anthropocentrism that separates the human being from transcendence and interprets him/her in a purely subjectivist sense. Such social developments were not known before the Council, but we saw that the Church and moral theology can respond to contemporary challenges of the moral crisis only through the power of inspiration, contents, and renewing guidelines of the Second Vatican Council. The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions. We determined that pre-conciliar moral theology was structured in an overly casuistic and juridical way. However, we also determined that there was a whole line of individual attempts to renew moral theology on different grounds than casuistic and juridical, starting from the second half of the 19th century. Therefore, at the end of this historical process the Council sealed and legitimised these attempts by accepting what was valuable and positive in them and by integrating these in its integral teaching on the Revelation, Church, liturgy, theology, and Christian life in general. The Council left us with a heritage of letter and spirit that demand formation of moral knowledge and moral practice in accordance with essential contents of the Christian teaching. In the third and fourth chapter of this doctoral thesis we have demonstrated that the renewal of sources of moral knowledge needs to find inspiration in the conciliar teaching expounded in the Constitution Dei verbum as the objective supernatural source of moral knowledge, the Constitution Lumen gentium for its understanding of ecclesial and social dimension of morality, the Constitution Sacrosanctum concilium for its mysterious and sacramental dimension of Christian life, and in the Constitution Gaudium et spes for its Christian anthropology, the dignity of human person and individual and social dimension of human life. The presentation of the teaching of these constitutions and some other documents, such as the Declaration Dignitatis humanae, brought forth renewed approaches in the interpretation of Fundamental Christian Truths. The Council, therefore, did not expound some new teaching, but instead it made possible new views and new approaches to the millennia-old teaching of the Church. Precisely in this we recognised important and precious incentives for the renewal of source of moral knowledge. Reading and interpreting the conciliar teaching in the key of renewal of sources of moral knowledge allowed us to recognise the wealth of the moral teaching of the Council, although we are aware that the Second Vatican Council was not a “moral Council”. The statement that the Council was pastoral needs to be understood in terms of its orientation and approach, insofar as it aimed at expounding the Deposit of Faith in a pastorally reflected and directed way. This directedness of the Council to what is concrete allowed it to have a greater influence on the renewal of sources of moral knowledge or moral theology that needs to be in a more profound contact with the life of concrete people. The wealth of the conciliar moral teaching or its inspiring and orientating influence of the formation of the moral teaching and on the building up of Christian moral life has been, to an extent, presented and deepened in the third and the fourth chapter of this doctoral thesis. In the fifth chapter we proceeded with a synthesis of results of our study of the conciliar teaching on the renewal of sources of moral knowledge in the usual schematic way: a synthesis of the conciliar teaching on objective sources of moral knowledge; a synthesis of the conciliar teaching on subjective sources of moral knowledge. The conciliar renewal of sources of moral knowledge presupposes the transformation of and liberation from casuistic and juridical conceptions of moral theology. The Council abandoned casuistic and juridical paradigms and tried to deepen the Christian moral life that is faithful to the message of the Gospel, i.e. to the person of Jesus Christ. Our study also showed the wealth and beauty of the conciliar teaching, as well as how far the renewal of moral theology came until now. The conciliar renewal of moral theology has initiated fruitful research efforts among moralists in the interdisciplinary perspective. On the basis of this we can conclude that the Council allowed fruitful and multifarious development of moral theology that ought to be positively evaluated. The balance-sheet of the post-conciliar development of moral theology is, as Marciano Vidal points out, positive, because the crucial transformation in self understanding of moral-theological work took place and this opened up a possibility to take up new topics, new approaches, new goals, and new perspectives.1 The Council initiated a fruitful dialogue with the modern world. Moral theology accepted that dialogue with the modern society by calling upon all people of good faith to join their efforts in common building up of a better and more humane society. Without doubt, the conciliar renewal of sources of moral knowledge needs to get back to authentic theological sources and this means, primarily, to the Word of God, which needs to be the soul of all moral theology. In that sense, it is necessary to continue deepening moral knowledge in relation to Biblical and theological sources, as well as in relation to interdisciplinary research. The conciliar renewal of sources of moral knowledge has re-initiated the process of bringing closer together moral and dogmatic theology, since pre-conciliar moral theology relied too heavily on juridical and canonical conceptions. These certainly diminished the presence of rich Biblical and dogmatic contents in moral theology. The renewal of sources of moral knowledge as presented here, needs to continue developing in accordance with the principles of the living Church Tradition. In that sense, the post-conciliar renewal of sources of moral knowledge has a responsible task of building up further and developing authentic theological identity of moral theology. The con
Smita Sirker - One of the best experts on this subject based on the ideXlab platform.
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is belief in free will a cultural universal
Mind & Language, 2010Co-Authors: Hagop Sarkissian, Amita Chatterjee, Felipe De Brigard, Joshua Knobe, Shaun Nichols, Smita SirkerAbstract:Recent experimental research has revealed surprising patterns in people's intuitions about free will and moral responsibility. One limitation of this research, however, is that it has been conducted exclusively on people from Western cultures. The present paper extends previous research by presenting a cross-cultural study examining intuitions about free will and moral responsibility in subjects from the United States, Hong Kong, India and Colombia. The results revealed a striking degree of cross- cultural convergence. In all four cultural groups, the majority of participants said that (a) our universe is indeterministic and (b) moral responsibility is not compatible with determinism. The question of free will is one of the oldest and most intractable in the history of Western philosophy; philosophers are still arguing about how best to answer it. But recent experimental research on the topic has arrived at a surprising result. Although philosophers remain divided about how to address the question of free will, it seems that a substantial majority of ordinary people have somehow converged on a single basic view. What's more, they seem to embrace a thesis—usually called incompatibilism—that most philosophers are prone to reject. Even while this research is suggestive, it suffers from an important limitation—all of the studies have been conducted on subjects in the United States. This opens up the possibility that the existing results merely reflect some idiosyncratic property of contemporary Western culture. To address this worry, we conducted a cross- cultural study of intuitions about free will. Our aim was to determine whether previous results merely pointed to some aspect of one particular culture or whether these results really were pointing to some more Fundamental Truth about the way people think about human freedom.
Joshua Knobe - One of the best experts on this subject based on the ideXlab platform.
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is belief in free will a cultural universal
Mind & Language, 2010Co-Authors: Hagop Sarkissian, Amita Chatterjee, Felipe De Brigard, Joshua Knobe, Shaun Nichols, Smita SirkerAbstract:Recent experimental research has revealed surprising patterns in people's intuitions about free will and moral responsibility. One limitation of this research, however, is that it has been conducted exclusively on people from Western cultures. The present paper extends previous research by presenting a cross-cultural study examining intuitions about free will and moral responsibility in subjects from the United States, Hong Kong, India and Colombia. The results revealed a striking degree of cross- cultural convergence. In all four cultural groups, the majority of participants said that (a) our universe is indeterministic and (b) moral responsibility is not compatible with determinism. The question of free will is one of the oldest and most intractable in the history of Western philosophy; philosophers are still arguing about how best to answer it. But recent experimental research on the topic has arrived at a surprising result. Although philosophers remain divided about how to address the question of free will, it seems that a substantial majority of ordinary people have somehow converged on a single basic view. What's more, they seem to embrace a thesis—usually called incompatibilism—that most philosophers are prone to reject. Even while this research is suggestive, it suffers from an important limitation—all of the studies have been conducted on subjects in the United States. This opens up the possibility that the existing results merely reflect some idiosyncratic property of contemporary Western culture. To address this worry, we conducted a cross- cultural study of intuitions about free will. Our aim was to determine whether previous results merely pointed to some aspect of one particular culture or whether these results really were pointing to some more Fundamental Truth about the way people think about human freedom.
