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LUKISAN ALAM KOTA NIAN TANA SIKKA
Sisilia NdaroRelated Papers
2022 •
The question of how we should engage with a philosopher’s racial thought is of particular importance when considering Kant, who can be viewed as particularly representative of Enlightenment philosophy. In this article I argue that we should take a stance of deep acknowledgment when considering Kant’s work both inside and outside the classroom. Taking a stance of deep acknowledgment should be understood as 1) taking Kant’s racial thought to be reflective of his moral character, 2) Kant being accountable for his racial thought and 3) being willing to consider the possibility that Kant’s racial thought is consistent with and inextricable from his moral philosophy. Alternative forms of engaging with Kant’s racial work have either moral or pedagogical failings, which range from simply teaching the history of philosophy uncritically to outright deception. A stance of deep acknowledgement will allow philosophers to understand how Kant’s racial thought interacts with his moral philosophy and allow instructors to teach philosophy in a historically contextualized approach so as to not alienate students whose demographic was disparaged by Kant.
2024 •
Programma del I Seminario della Scuola di Dottorato in Heritage Science - Archeologia (Roma, 12-14 giugno 2024)
2020 Northeast Section Meeting Proceedings
Smart Ukulele: A Music Education ToolDavid W. Orme-Johnson. Maharishi Mahesh Yogi has proposed a fundamentally new theory of society, which posits a field of collective consciousness as the causal level of social organization underlying all patterns of relationships between and among individuals and social groups. The purpose of the present study was to use factor analysis to examine the inter-correlation patterns among the dependent variables used in our previous research set in Israel. We wanted to reduce them to two composite factors for the purpose of seeing what these factors might tell us about collective consciousness and how it reacts to cultural, military, political, and climatic events in the country, as well as to a group practicing the Transcendental Meditation and TM-Sidhi program there. First, we studied the effects of the various salient events in the country on the Overall quality of life index used in our previous research, which is the arithmetic mean of crime, auto accidents, fires, national mood, the stock market, and the war intensity in Lebanon. Vacations (weekends and holidays in Israel) improved the Overall index (effect size d = 1.25, p < .00001). Summer heat and the resignation of Prime Minister Begin both decreased the index (d’s = -.78 and -.89, respectively, p < .004). These findings validate that our quality of life index was sensitive to a variety of events, and therefore is a good reflection of the collective consciousness of the country. The effect of the Transcendental Meditation and TM-Sidhi group on the Overall index was stronger than any of the cultural, military, political, or climatic events studied, effect size d = 1.64, p < .00001. Moreover, the effect of the Transcendental Meditation and TM-Sidhi group on the index was robust under different conditions, during workdays as well as during vacations, during hot days as well as cool days, before as well as after the Israeli military withdrawal from Lebanon, and during the Begin resignation period as well as at other times (p’s ranged from .003 to .0000001). These results support the theory that the Maharishi Effect operates on the fundamental level of the unified field of natural law, which is transcendental to the relative changing values in cultural, political, military, and climatic events. The next phase in this study was to examine how the different social indicators might cluster into higher order factors and to study how the Maharishi Effect might differentially influence these factors. Factor analysis of the dependent variables yielded two factors that accounted for 57% of the variance. Factor 1 loaded on the Lebanon-war variables, the national mood, and stock prices. Factor 2 loaded on crime, fires, and auto accidents. The Begin resignation and the withdrawal of the Israeli army had a negative impact on Factor 1 (i.e., during that period war increased and stock prices and national mood declined, p’s < .000002). Vacations and temperature changes had no significant effect on Factor 1. However, vacations, cool days, and the military withdrawal were associated with improvements in Factor 2 (fewer crimes, auto accidents, and fires (p’s < .003 to .0000004). Only the Transcendental Meditation and TM-Sidhi group had a significant and positive effect on both Factors 1 and 2, and its effect on Factor 1 was over twice as strong as that on Factor 2 (d = 1.52, p < .0000004 and d = .67, p < .01, respectively). Factor 1 may be interpreted as a collective-actor dimension of social indicators, which reflects the motivations and actions of society as a whole, represented in this study by events pertaining to the nation’s leader, war, and economic index. Factor 2 appears to represent individual-actor variables, which reflect individually motivated behaviours in society, as indicated by criminal behaviour, driving skill, and domestic fires. This interpretation of the results suggests that the effect of the Transcendental Meditation and TM-Sidhi group was stronger on society as a holistic entity than on the personal behaviour of individuals within society. This suggests new directions of study for this as well as for other areas of social indicators research.
Opus Incertum
Alberto III Pio, Baldassarre Peruzzi e la Sagra di Carpi: la messa in scena del MedioevoAlberto III Pio (1475-1531), prince of Carpi and leading man of politics and culture at the beginning of the sixteenth century, entrusted Baldassarre Peruzzi with the project for a new cathedral in the Emilian town. The previous building (the “Sagra”) was not demolished but shortened and completed with a new façade designed by Peruzzi. The new façade contained three new inscriptions, two of which quoted medieval inscriptions from the “Sagra” itself, and one taken from the old Romanesque portals which was reused and placed in the center of the new façade. The intention of the prince was to combine Peruzzi’s new and modern architectural style with the existing medieval forms, themselves visible proof of the Catholic faith of past centuries: the Christian tradition that a few years later Alberto will try to defend in the controversy against Erasmus of Rotterdam.
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