Logical and Theoretical Foundations of African Environmental Ethics

[English] The paper observed that the various ethics that constitute the system of African environmental ethics are not based on or linked to any known African ontology and formal logic. It argued that the contextualisation of African environmental ethics on African ontology and African logic is essential since Western ontology and logic do not serve to adequately explain and provide proper meanings to the various concepts and propositions employed in the African environmental ethics. Therefore, the paper aimed to, and indeed, link and establishes African environmental ethics on a definite and sound African ontology and formal logic based on Ibuanyidanda complementary ontology and Ezumezu integrativist logic. [Annang] Nwed ndun̄ọ ami akondo ada akud ate k’ idem mme ido ukpeme nkan-n̄kuk ke Africa ada nsan nsan ye ọntọlọgy ye lọgik Africa. Nnwed ami abenne awọ́d ate ke ọntọlọgy ye lọgik mfia agwo iwamma ke adinam awan̄a mme nsio nsio akpọ-ikọ, adaha ikọ, mme usem, ye mme edu ake 'adọhọke ke mme ido ukpeme nkan-n̄kuk ke Africa. Ntak ade anam ukpep mkpọ ami anwana ndiben ido ukpeme nkan-n̄kuk Africa n̄ka n̄ke kọọn̄ ke ọntọlọgy ye lọgik afọnnọ nte itiat ikaba, ade anam anye asan̄a 'ke kem ye Ibuanyidanda Ontology ye Ezumezu Logic

The Integral Jan Smuts.

Integral Theory as developed by Ken Wilber and other contemporary Integral scholars acknowledge many antecedent foundational influences, and proto-Integral thinkers. Curiously, the philosopher-statesman Jan Smuts’ theory of Holism is seldom acknowledged, although it has significantly contributed, albeit often implicitly, to the development of Integral Theory. This paper and presentation has two central aims: To point out that Smuts can be counted amongst one of the great Integral thinkers of the 20th Century; that Smuts’ notion of Holism had a significant influence on the development of Integral Theory. This paper and presentation will provide a brief outline of Smuts’ theory of Holism as developed in his book Holism and Evolution and other philosophical essays

Searching for Afrocentric spirituality within the transpersonal

The aim of this paper is to show, via the lens of a culturally specific dream, how the transpersonal could benefit from broadening its approach to spirituality to include the wisdom of African spiritual beliefs. Discussing perennial theory, whilst considering briefly some of the spiritual means essential to an African spirituality, this paper suggest that a more cosmopolitan approach to the transpersonal is needed to avoid the creation of a spiritual other

The concept of ‘transcendence’ in modern Western philosophy and in twentieth century Hindu thought

‘Transcendence’ has been a key subject of Western philosophy of religion and history of ideas. The meaning of transcendence, however, has changed over time. The article looks at some perspectives o ered by the nineteenth and the twentieth century Anglo‐American and con‐ tinental European philosophers of religion and presents their views in relation to the concept of transcendence formulated by the Bengali Hindu traditionalist Bhaktisiddhanta Sarasvati (1874–1937). The questions raised are what transcendence in the philosophy of religion is, how one can speak of it, and what its goal is. The paper points to parallels and di erences in epistemology, ontology and practice. One di erence is that the nineteenth and the twentieth century Western philosophy of religion tended to assume an ontological di erence between self and transcendence inherited om personalities such as Søren Kierkegaard, but also to explore the concept of transcendence beyond the idea of a metaphysical God. Bhaktisiddhanta, whose foundational thought mirrors medieval Hindu philosophy of religion and the theistic schools of Vedānta, suggests that transcendence has a metaphysical and personal dimension that is to some degree ontologically similar to and directly knowable by the self. Bhaktisid‐ dhanta’s approach to transcendence di ers om Kierkegaard’s and other Western philosophers’ and revolves around the idea of God as a transcendent person that can be directly known mor‐ phologically and ontologically through devotion. The article is a contribution to the history of ideas and the philosophy of religion in Eurasia and beyond

Hip Hop, Religion and the Youth of Romania: A Preliminary Study

For the past two decades, Hip Hop has attained a significant presence in Romania. The fall of Communism as well as growing social unrest has led a growing number of Hip Hop artists to incorporate strong Orthodox and nationalist messages into their lyrics. However, not all Hip Hop fans advocate this stance. This essay argues for an investigation of how Romanian youth respond to the religious and spiritual lyrics in Hip Hop. This mixed-methods study examines whether Romanian youth gravitate toward spiritual-oriented messages or religious-oriented messages and are thus, hardcore listeners or casual listeners. The results of the study highlight Romanian youth’s support of religious/spiritual Hip Hop as well as the ability of religion to foster tolerance

Rites of Intent: The Participatory Dimension of the City

This paper disseminates from a keynote lecture I delivered at an international conference, Cityscapes in History: Creating the Urban Experience, held at the Centre for Advanced Studies at the Ludwig Maximilian University in Munich in July 2010. The theme of the paper, on architecture and ritual, was in response to a specific request by the conference organisers, and is based on my earlier research interests, particularly relating to pilgrimage and conversion during the period of Early Christianity. This chapter, however, brings this background historical knowledge of architecture and ritual to the contemporary situation, arguing that we have much to learn from the ancient and medieval worlds. Highlighting particular contemporary examples, I argue that the absence of conspicuous ritualized spaces in our cities is largely the result of architects no longer being able to understand certain kinds of spatial language that can facilitate mediation between built form and modes of corporate participation – whether formal or informal. At the same time, the chapter highlights how the use of such terms as ‘ritualised space’ in contemporary architectural discourse is problematic, given that ritual – as an ‘obligatory’ form of participation - is assumed by many to conflict with the expectations of unhindered freedom that has become the mantra of much contemporary architecture. This chapter challenges this preconception by arguing that notions of ritual space in the contemporary world are at one level materially different from those of the past, given the absence of systems of politico/religious hierarchy and authority. At the same time, however, implicit in the everyday events of contemporary urban life is the raw material of richer forms of repeated action than those simply of routine. The cases presented here reveal how a hermeneutical perspective of the historic past provides a productive and creative channel for reinterpreting ritual in the contemporary city

A study of psychiatrists’ concepts of mental illness

Background: There are multiple models of mental illness that inform professional and lay understanding. Few studies have formally investigated psychiatrists' attitudes. We aimed to measure how a group of trainee psychiatrists understand familiar mental illnesses in terms of propositions drawn from different models. Method: We used a questionnaire study of a sample of trainees from South London and Maudsley National Health Service (NHS) Foundation Trust designed to assess attitudes across eight models of mental illness (e.g. biological, psychodynamic) and four psychiatric disorders. Methods for analysing repeated measures and a principal components analysis (PCA) were used. Results: No one model was endorsed by all respondents. Model endorsement varied with disorder. Attitudes to schizophrenia were expressed with the greatest conviction across models. Overall, the ‘biological’ model was the most strongly endorsed. The first three components of the PCA (interpreted as dimensions around which psychiatrists, as a group, understand mental illness) accounted for 56% of the variance. Each main component was classified in terms of its distinctive combination of statements from different models: PC1 33% biological versus non-biological; PC2 12% ‘eclectic’ (combining biological, behavioural, cognitive and spiritual models); and PC3 10% psychodynamic versus sociological. Conclusions: Trainee psychiatrists are most committed to the biological model for schizophrenia, but in general are not exclusively committed to any one model. As a group, they organize their attitudes towards mental illness in terms of a biological/non-biological contrast, an ‘eclectic’ view and a psychodynamic/sociological contrast. Better understanding of how professional group membership influences attitudes may facilitate better multidisciplinary working