🗣️Solving or Resolving Palestinian Human Rights Issues: Relationship "Normalization" | Mohamed ‘Arafa

🗣️ Solving or Resolving Palestinian Human Rights Issues: Relationship "Normalization" | Mohamed ‘Arafa

This session will be the first in the series of conferences “Jurisprudential Dialogues on Human Rights”, which is designed to promote exchanges on topical issues involving human rights and the role of the courts of justice.

 

The aim of this session is to reflect on the violations of the human rights of the Palestinian people — an enduring state of affairs that transcends political or religious lines of judgement. Over the decades, the Israeli-Palestinian conflict has been marking the international landscape, sparking divisions, human misery, and far-reaching geopolitical consequences.

 

This session will be led by Professor Mohamed ‘Arafa, Professor of Law at the University of Alexandria and Adjunct Professor of Law & the Clarke Initiative Visiting Scholar at Cornell Law School. Joining in will be Professor Rita Ribeiro, from the Institute of Social Sciences at the University of Minho, and Zaina Awartani, PhD researcher at the School of Law of the University of Minho and the School of Researchers of the Research Centre for Justice and Governance (JusGov). The event will be chaired by Sergio Ruiz Díaz Arce, Doctoral Integrated Researcher at JusGov.

 

💻 Zoom room: https://videoconf-colibri.zoom.us/j/95090845748

📍June 13th, 2025 | 4.00 p.m. Online

Scientific Commission

Sergio Ruiz Díaz Arce

Joaquim Freitas da Rocha

Robert Junqueira

 

Organisation

JusGov (JusLab – DH)

School of Law of the University of Minho

 

Support

FCT - Foundation for Science and Technology

Yours respectfully,

Robert Junqueira Executive Coordinator | Research and Scientific Careers Bureau Research Centre for Justice and Governance School of Law of the University of Minho Gualtar Campus 4710-057 Braga - Portugal   T: (+351) 253 60 18 75 E: martinsjunqueira AT direito.uminho.pt

6º CONGRESSO INTERNACIONAL DA SPF - CONVITE À SUBMISSÃO DE RESUMOS/CALL for PAPERS

6º CONGRESSO INTERNACIONAL DA SOCIEDADE PORTUGUESA DE FILOSOFIA

CONVITE À SUBMISSÃO DE RESUMOS

A Sociedade Portuguesa de Filosofia, em colaboração com o Centro de Filosofia da Universidade de Lisboa, organiza o seu 6º Congresso Internacional, que decorrerá na Faculdade de Letras da mesma universidade, de 1 a 3 de setembro de 2025.

O Congresso é aberto à participação de todos os interessados em apresentar e discutir a sua investigação em qualquer domínio e metodologia dos estudos filosóficos. As propostas serão avaliadas anonimamente por membros de um amplo painel de especialistas.

ORADORES CONVIDADOS

Genia Schonbaumsfeld (Universidade de Southampton)
João Carlos Salles (Universidade Federal da Bahia)
Luísa Couto Soares (Universidade do Porto)
Olga Pombo (Universidade de Lisboa)
Viriato Soromenho-Marques (Universidade de Lisboa)

LÍNGUAS DO CONGRESSO: Português, Inglês, Francês e Espanhol

VALORES DA INSCRIÇÃO:

Participantes: € 80,00
Sócios da SPF: € 50,00
Estudantes (licenciatura, mestrado ou doutoramento): € 40,00
Estudantes sócios da SPF: 30€

DATA LIMITE para a submissão de propostas de comunicação: 1 de Abril de 2025

COMISSÃO CIENTÍFICA:

Álvaro Balsas (Universidade Católica Portuguesa, Braga)
André Barata (Universidade da Beira Interior)
António Pedro Mesquita (Universidade de Lisboa)
Célia Teixeira (Universidade Federal do Rio de Janeiro)
David Yates (Universidade de Lisboa)
Diogo Ferrer (Universidade de Coimbra)
Gil Santos (Universidade de Lisboa)
Irene Borges Duarte (Universidade de Évora)
João Cardoso Rosas (Universidade do Minho)
João Constâncio (Universidade Nova de Lisboa)
José Meirinhos (Universidade do Porto)
Magda Costa Carvalho (Universidade dos Açores)
Nuno Venturinha (Universidade Nova de Lisboa)
Pedro Galvão (Universidade de Lisboa)

EMAIL DO CONGRESSO: 6congressospf  AT gmail.com

INSTRUÇÕES PARA SUBMISSÃO DE RESUMOS E MAIS INFORMAÇÕES

Consulte a página do congresso no site da SPF: www.spfil.pt/6congresso

__________________________________________________________

ENGLISH

6th INTERNATIONAL CONGRESS OF PHILOSOPHY

CALL FOR ABSTRACTS

The Portuguese Philosophical Society, in partnership with the Centre of Philosophy of the University of Lisbon are organizing the 6th International Congress of Philosophy, to be held at the University’s Faculty of Letters on 1 to 3 September 2025.

The Congress welcomes all researchers interested in presenting and discussing their research in all domains of philosophical studies and according to all philosophical methodologies. Abstracts submitted will be anonymously refereed by members of a large panel of experts.

INVITED SPEAKERS:

Genia Schonbaumsfeld (University of Southampton)
João Carlos Salles (Universidade Federal da Bahia)
Luísa Couto Soares (Universidade do Porto)
Olga Pombo (Universidade de Lisboa)
Viriato Soromenho-Marques (Universidade de Lisboa)

CONGRESS LANGUAGES: Portuguese, English, French and Spanish

CONGRESS SECTIONS

Each proposal must indicate that it intends to be associated with one and only one of the following sections:

Teaching Philosophy (PE)

Epistemology / Philosophy of Knowledge (ET)

Aesthetics and Philosophy of Art (ES)

Ethics and Bioethics (EB)

African Philosophy (AF)

Philosophy of Science (SF)

Philosophy of History (FH)

Philosophy of Language (FL)

Philosophy of Mathematics (FMA)

Philosophy of Mind (FME)

Philosophy of Nature and Environment (FN)

Philosophy of Religion (FR)

Philosophy of Law (FD)

Philosophy and Gender (FG)

Phenomenology (FE)

Luso-Brazilian Philosophy (FB)

Political Philosophy (PF)

History of Ancient and Medieval Philosophy (HA)

History of Modern Philosophy (HM)

Logic (LO)

Metaphysics and Ontology (MO)

FEES:

Participants: € 80,00
SPF Associates: € 50,00
Students (Bac, MA or PhD): € 40,00
Student SPF Associates: 30€

DEADLINE for submitting proposals: ­­­­­­1st April 2025

SCIENTIFIC COMITTEE:

Álvaro Balsas (Universidade Católica Portuguesa, Braga)
André Barata (Universidade da Beira Interior)
António Pedro Mesquita (Universidade de Lisboa)
Célia Teixeira ((Universidade Federal do Rio de Janeiro)
David Yates (Universidade de Lisboa)
Diogo Ferrer (Universidade de Coimbra)
Gil Santos (Universidade de Lisboa)
Irene Borges Duarte (Universidade de Évora)
João Cardoso Rosas (Universidade do Minho)
João Constâncio (Universidade Nova de Lisboa)
José Meirinhos (Universidade do Porto)
Magda Costa Carvalho (Universidade dos Açores)
Nuno Venturinha (Universidade Nova de Lisboa)
Pedro Galvão (Universidade de Lisboa)

CONGRESS EMAIL: 6congressospf AT gmail.com

HOW TO SUBMIT ABSTRACTS AND FURTHER INFORMATION on the congress page at the SPF site: www.spfil.pt/6congresso

My source:

E-mail: iestudosfilosoficos AT gmail.com

Sítio Web: http://www.uc.pt/fluc/ief

CALL FOR PAPERS i - Lagoonscapes 4 | 2 | 2024

Special Issue's Title: Ecologies of Life and Death in the Anthropocene

Guest editors: Professor Peggy Karpouzou, National and Kapodistrian University of Athens, Greece & Dr. Nikoleta Zampaki, National and Kapodistrian University of Athens, Greece

Both life and death are natural states of humans and non-humans, coexisting and at the same time in an implicit ‘conflict’. The perception and mostly the experiences of death have varied through different local communities historically, often aiming to explain death through philosophical or religious interpretations of human and non-humans’ afterlife (e.g. Merchant 1979).

In the present condition of a precarious planetary time when environmental crises, wars, violence and pandemics are before us, entire ecosystems are annihilated or even destroyed. Human and more-than-human world’s vulnerabilities get amplified as death and loss become urgent environmental concerns, manifested in many cultural connotations, e.g. literary, artistic, philosophical etc., seeking to explore and explain death matter in nature as well as the consequences of death on species’ behavior and psychology. “It is about recognizing our shared vulnerabilities to human and non-human bodies, and embracing our complicity in the death of these other bodies- however painful that process may be” (Cunsolo 2017, 3-4).

Writers and artists have explored the representations of death matters beyond the human, the mourning for past, present and future ecological loss (Barnett 2022), while attempting to visualize and express ecological grief, mourning and melancholia, carve out memorial spaces and also imagine practices of the afterlife. For example, in literature, the poetic subgenre of elegy found as (anti-)pastoral elegy, eco-elegy or “ecological lament” (Morton 2009) is built on the poet’s acceptance of “death as natural […], in line with the season pattern and rebirth” (Twiddy 2012). Here death is not only synonymous with a biological end, but a rebirth, a state of a new being. However, the loss of nature itself, turning it into a ‘mirror’ of human loss, redefines the traditional elegy’s search for consolation (Sacks 1987).

Grounded in the theoretical framework of death studies, this special issue explores life and death eco-imaginaries and engagements, as they are interwoven through the study of the human and more-than-human world. It is there where an ontology of ecologies of life and death is being exposed and where the ethical territories of eco-grief and eco-mourning unfold. Therefore, the possibility of studying the ecology of life and death is questioned: How do we come up with death issues in nature? Is nature grievable? How do we mourn for it? How about the circular and linear way between life and death in nature’s spatiality and time? How about writers and artists’ perception of ecologies of life and death and how are they represented in texts and artworks? How do ecologies of life and death affect the way of writing or artistic outcome? How about the posthuman perspective on dead bodies and afterlife issues? What will it mean to live and die in the Anthropocene? (e.g., Scranton, 2016; Stiegler 2018).

While the ecologies of life and death give way to ‘decentralize’, even ‘deconstruct’ concepts like melancholy, grief and mourning, also ‘view’ the last ones as an approach of resilience and symbiosis between them, even a ‘spur’ to act. In this sense, there is a need to re-organize what is holding humanity back, such as the fear of humans' destructive power, and take action to achieve life’s preservation in order to build sustainable futures. We particularly welcome submissions that revolve around, but are not limited to, the following axes and concepts:

• ecologies of life and death in ecocriticism, ecopsychology, eco/bio-philosophies, bioethics, plant humanities, animal studies, etc.
• eco-anxiety, eco-grief, eco-mourning, solastalgia, toxic environments, extinction studies, political ecology of death
• ecologies of life and death in -cene, e.g., Anthropocene, Neganthropocene, Necrocene, Symbiocene etc.
• the genre of elegy (e.g., eco-elegy, “ecological lament”, (anti-)pastoral elegy etc.
• ecologies of life and death in continental philosophy
• ecologies of life and death in posthumanities (e.g., posthumanism, transhumanism, a-humanism, meta-humanism, anti-humanism, super-humanism etc.)
• ecologies of life and death in medical humanities (e.g., pandemics, epidemics, plagues, biotechnology etc.)
• ecologies of life and death in religious studies and anthropology
• postcolonial narrations of death
• “necropolitics” (Mbembe), “bare life” (Agamben), “slow death” (Berlant)
• ecologies of life and death in indigenous studies
• human and more-than-human world in queer death studies and gothic studies
• ecologies of life and death in disability studies
• ecologies of life and death in arts and aesthetics / ars moriendi
• ecologies of life and death in visual studies, media studies, film studies
• memorials, ways of remembering, rituals of eco-mourning
• images, tools and practices of the afterlife in literature, philosophy and arts (e.g., mummification, cryonics, end-of-life applications, 3D printing for facial reconstruction etc.)

Deadline for full articles’ submissions: Kindly submit a full article of no more than 50,000 characters (spaces and references included), an abstract of no more than 650 characters spaces included, and at least five keywords by 31 of July 2024 at the latest.

Should your article be accepted for inclusion in the upcoming December issue, you will receive an email containing instructions on how to upload your final version within 15 days from receipt. Such articles must be suitable for blind peer review.

Please make sure to obtain the necessary reproduction rights documentation if you need to include photos in your text.

Articles must be written in English. In case you have further queries, you are welcome to send an e-mail to the Editors’ e-mails: pkarpouzou@phil.uoa.gr and nikzamp@phil.uoa.gr.

urls: https://ecfpeerflow.unive.it/abstracts/form/journal/25/324

https://edizionicafoscari.unive.it/en/edizioni4/riviste/the-venice-journal-of-environmental-humanities/info#call

Best regards, 

on behalf of the Editors

Nikoleta

--

Dr. Nikoleta Zampaki

Postdoctoral Researcher

Faculty of Philology, National and Kapodistrian University of Athens, Greece

E-mail: nikzamp@phil.uoa.gr

Academia.edu: https://en-uoa-gr.academia.edu/NikoletaZampaki

Series co-Editor of "Posthumanities and Citizenship Futures" at Rowman & Littlefield: https://rowman.com/Action/Series/_/LEXPCF

Assistant and Managing Editor of “Brill Research Perspectives in Critical Theory”: https://brill.com/display/serial/RPCTS?contents=about

'Freedom of belief' - really?

"We have seen that our beliefs are tightly coupled to the structure of language and to the apparent structure of the world. Our "freedom of belief," if it exists at all, is minimal. Is a person really to free to believe a proposition for which he has no evidence? No. Evidence (whether sensory or logical) is the only thing that suggests that a given belief is really about the world in the first place. We have names for people who have many beliefs for which there is no rational justification. When their beliefs are extremely common we call them "religious"; otherwise, they are likely to be called "mad," "psychotic," or "delusional." pp.71-72.

INDIVIDUAL
  |

     INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

GROUP

my freedom of belief senses - logic my belief - beliefs belief hygiene my mental health state continuum model -  of mental health-illness	freedom of movement senses logic physical reality personal hygiene
culture organised religions our beliefs	theocracy secular states Mental health law

Harris, S. (2004) The End of Faith, London: Norton & Co.

Book: Waiting to Be Arrested at Night

'I' - 'Individual' 'self' 'person'
a Would-Be Citizen

|

     INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

dyad/couple family GROUP community culture
society population

Let all the people go and be who they can be to the benefit of each other

Tahir Hamut Izgil, Joshua L. Freeman (Translator)

Waiting to Be Arrested at Night
A Uyghur Poet's Memoir of China's Genocide

My source:
Yang, Y. A city under siege, Books. Life&Arts, FTWeekend, 9-10 September 2023, p.11.

Book cover: Penguin Books.

Whether, wherever, whatever you shave - you need Occam's razor

Can Hodges' model be honed by students from day #1 - 'Intro lecture 101',
 across all curricula to function as a form of Occam's razor -
a reflective and critical thinking tool
to last a lifetime's learning (and unlearning)?
 

INDIVIDUAL

|

     INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

GROUP

Occam's razor: "entities should not be multiplied beyond necessity". "It urges us to choose the simplest explanations or models for any phenomenon we observe." William of Ockham, born around 1285.	"It has been a tool for scientific progress, not to mention a guiding principle for our thoughts, right up to the present day."
Hodges' model: a tool for individual learners and communities of practice.	"He was, I believe, the first person to so clearly separate science from its religious tethers, a move crucial to science's subsequent secular development."

McFadden, J. (2021) Razor sharp, New Scientist, 18-25 December. 252:3365/66. pp.70-71.

MYTH, RITUAL AND PRACTICE FOR THE AGE OF ECOLOGICAL CATASTROPHE

Fabrice Monteiro, a garbage spirit, from his series
The Prophecy (2017)

The European Forum for the Study of Religion and the Environment

- is pleased to announce its
seventh international conference

Friday May 17 to Sunday May 19, 2024

Universität Potsdam, Potsdam, Germany

MYTH, RITUAL AND PRACTICE
FOR THE AGE OF ECOLOGICAL CATASTROPHE

 

Click here for the Call for Papers and Conference Description:

https://www.religion-environment.com/conference/open-call-for-papers

Proposals will be accepted until 31 October, 2023

This conference will explore the many questions that arise from the apparent continuing philosophical-scientific indigestibility of mythology, ritual and practice. What does or would gaia-logical mythology, ritual or practice look like? Are they, could they be more pedagogically effective with non-experts than analysis and critique? Is the solution to ecological alienation the same as the age-old solutions to spiritual alienation? Is ecological alienation parallel to the emic/etic divide in ethnography? Is “practice” the way “in”? Is “belief”? Does gaiaism demand rituals and practices? Are contemporary scholarly analyses (Haraway, Latour, Stengers, Mary-Jane Rubenstein’s pantheologies, Sloterdijk, etc.) today’s form of ecological myth? Is myth, with its associations with the archaic (despite the work of Cassirer, Barthes and others), a fitting genre for today? (Many traditional myths are hardly gaian.) Must gaian myth, rituals or practices be atheological (i.e., is theology, as some argue, inherently not deep-ecological)? Does subtractive theology (à la Badiou) better lend itself to legitimate gaian mythology? Do ecotheologies written out of specific continuing pre-modern cultural-religious traditions that are not entirely or comfortably gaian satisfactorily bridge the spaces between emic and etic genres/approaches and satisfy calls for new gaia-ologies? Is there a meaningful difference between the myths of “major religions” and “indigenous” cultures? How do or might “old” and “new” cultural material relate to one another? Must scholars-scientists, environmentalists or artists use only material from “their own” heritages in producing gaia-ologies? Are there bases for and modes of considering or evaluating the skill or usefulness of gaia-ologies, gaian myths, rituals or practices? How have religious or spiritual environmentalists created gaian myths, rituals or practices? How might they? What artists, artistic works or modalities or works of popular culture stand as noteworthy examples?

Conference Chair: Jonathan Schorsch jschorsch AT uni-potsdam.de

We will be most grateful if you could circulate this through your networks.

Kind regards,
Jonathan Schorsch

-- 
Professur, Jüdische Religions- und Geistesgeschichte
Institut für Jüdische Theologie
Universität Potsdam
  jschorsch AT uni-potsdam.de
  +49 (0)331 977 1744

Founder and Director
Jewish Activism Summer School
  www.jassberlin.org

Founder and Director
The Green Sabbath Project
  www.greensabbathproject.net

My source:

Philos-L "The Liverpool List". Department of Philosophy, University of Liverpool https://www.liverpool.ac.uk/philosophy/philos-l/
https://www.facebook.com/PhilosL/
@PhilosL @LiverpoolPhilos

Image: c/o https://www.fabricemonteiro.com/

I am planning to submit an abstract, to develop further ideas encountered and contributed at SOPHERE.

Conference 2023: Religious Experience and the Phenomenology of Nature

Society for the Phenomenology of Religious Experience

The Theme of the Conference

Faced as we are with climate change, mass extinctions of species, global pandemics, there is probably no more pressing theme today than that of nature. It is, however, not at all clear what we mean by ‘nature’, and whether discourse about nature is even meaningful today. Many speak of the ‘death of nature’ while at another extreme we find the exhortation toward a ‘re-enchantment’ of [by] nature. What the conference aims to explore is the place of religious experience within this our current situation.

Nature philosophy, including environmental ethics, but also the revival in Schellingian themes and the rediscovery within Phenomenology of the question of nature (Merleau-Ponty, Heidegger, Husserl), questions any unidirectional subject/object relation to nature. Nature is that in which we find ourselves as human beings and despite our molding of our environments, according to such a view, the human engagement with the world itself embodies nature. The emphasis on embodiment shows not alone the limits of dualisms, but also the commonality of the human with the natural world in which we are and breathe. The inter-subjective experience of such being in nature and the inter-corporeal being with animals and plants around us is reflected in the sacramentality of religious observance from totemic rituals to the Christian Eucharist.

Inspired by the overcoming of dualisms of body and mind and nature and freedom deriving from the Phenomenology and Schelling, we can re-examine the religious sense of nature as containing sacredness. This religious sense can be understood metaphysically as an intuition of reality appearing as unapproachable. Phenomenologically, the question as to the source of this sense of the inapproachable and sacred can be understood in terms of feelings of awe (e.g., Otto). Not alone can nature be a source or locus of religious experience, but it may also be the case that religious affectivity gives us access to nature beyond the objectifying and instrumentalizing tendencies of Modernity. In this respect, we can think of the phenomenologies of life (Bergson, Tymieniecka, Henry), which explore modes of appearance of nature beyond the dualities of mechanism and vitalism. These accounts draw on – explicitly or implicitly – religious motifs such Christian notion of life as Christ, Vedantic life as Sat (Truth of Being, identical with self-consciousness and fullness), or Islamic God as truth or reality (al-Haqq), as well as other concepts across many traditions which are connecting life and nature. These motifs can be understood as compatible with the growing movement of panpsychism in the philosophy of mind (Strawson, Goff, Chalmers, Nagel) and the philosophy of life in biology (Varela, Maturana, Wilson).

Living through a pandemic it is important to hear [here?] attend to the core meaning of the word – pan demos, concerning all the people. Just as nature is everywhere, so any discourse about dwelling in nature (eco-logy) must be seen to concern the totality of human experience, in the sense of the full richness of its diversity. One manner in which such diverse experience can be understood is the way in which nature is experienced as a temporal phenomenon. This is clear already in the experience of the cyclicality of the seasons. It is also manifest in the current sense of ecological crisis which draws on a religious sensibility that has remained present in different guises through Modernity, namely the eschatological. In attempting to think nature with respect to religious experience, we are thinking within the intersection of temporal strands: mortal time, conscious time, cyclical, indefinite time, eternal, creative ‘time’. Understood eschatologically or messianically this relation is one in which ending is woven into the fabric of time: time as ending, transforming of past in the present and the opening up of a new future, time of forgiveness, repentance, grace and judgement (kairos)."

Details continued ...

Attending online, presentation to follow and suffice to say I'm out of my comfort zone - which is good.

I inquired at first whether introducing Hodges' model might be of interest, as ever, related to the conference's themes. To help establish my context, for the event organisers I attached the paper: "Exploring Serres’ Atlas: Hodges’ Knowledge Domains and the Fusion of Informatics and Cultural Horizons". 

There was delay in my hearing more and acceptance being confirmed. I wish I could attend in-person, but am grateful for the opportunity - both to participate and be green. The paper's title is listed in the programme under: Anthropology and Informatics on the first day. Although the paper isn't the session, it fits well as a starting point. More to follow ...

Territories of Belief, Community, Nature and Technology i

SOCIO - TECHNICAL

 INDIVIDUAL

|

 INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

GROUP

The Digital Human BBC Radio 4 Aleks Krotoski	The TERRITORY
The Digital Human 13 June 2022 BBC Radio 4 'Unintended'	The TERRITORY

The Territory Trailer (2022)

Image: The Territory - https://www.enprimeur.ca/photos/english/the-territory/163889/movie-poster/

WHO and Religions for Peace global conference on strengthening national responses to health emergencies

WHO and Religions for Peace global conference

Hosted by the World Health Organization in collaboration with Religions for Peace and the EPI-WIN Faith Communities of Practice this global conference looks at ‘Strengthening national responses to health emergencies: WHO, Religious Leaders, Faith-based Organizations, Faith Communities and National Governments’.   

 Throughout history religious leaders, faith-based organizations, and faith communities at all levels, have played a key role in health emergency preparedness and response, and in many places, in ongoing health service delivery.   

The COVID-19 pandemic has magnified the important role faith partners, as trusted community leaders, play in mobilizing community led action to protect, care for and advocate for marginalized or vulnerable people; sharing critical, accurate and tailored health information; and providing spiritual care, guidance, and support during times of crisis and uncertainty.   

Together WHO and faith partners work with and in support of national governments to achieve joint health goals, mitigate the negative effects of health emergencies and ultimately help to bring them to an end.  

This conference delves into good practice examples, which cover diverse themes, regions, and faiths, and represent a valuable resource for the current and future health emergencies.   

The sessions of the conference will feature innovative responses in the areas of (i) Spiritual care during times of crisis, (ii) Country collaboration between WHO, faith partners and national governments, (iii) Trust and health histories, and (iv) Communication and advocacy for vaccine equity, access, and uptake.  

More details ... 

My source: 

https://twitter.com/nurse_yogini/status/1450740628879458306?s=20

Humanity: Still trying to join the Dots - Individual :: Collective

individual

|

INTERPERSONAL : SCIENCES

humanistic ----------------------------------------------- mechanistic

SOCIOLOGY : POLITICAL

|

group - population

sub-conscious pattern recognition   "Differences in belief have substantial impacts ranging from personal identity formation ...	"Our ancestors once saw the faces of gods in the stars - joining the dots in the heavens to create a celestial pantheon." Whipple
... to social/group affiliation and exclusion ...	... to national and international political dynamics."

 

Sources: 

Whipple, T. (2020) Join the dots for a glimpse of the Almighty, The Times, September 10. p.17.

Adam B. Weinberger, Natalie M. Gallagher, Zachary J. Warren, Gwendolyn A. English, Fathali M. Moghaddam, Adam E. Green. Implicit pattern learning predicts individual differences in belief in God in the United States and Afghanistan. Nature Communications, 2020; 11: 4503 DOI: 10.1038/s41467-020-18362-3

 

The nature of catastrophe and disaster

individual

|

INTERPERSONAL : SCIENCES

humanistic ----------------------------------------------- mechanistic

SOCIOLOGY : POLITICAL

|

group - population

"Across northern Europe the earthquake inspired a shift from a philosophical "best of all possible worlds" optimism, ruled over by a beneficent God, to a new, darker world order of rational scepticism.	"Disaster" derives from the Greek for an ill-fated, or "bad" star  - in Italian, the dis-astro. "Disaster" captures the essence of astrology. A conjunction of planets, or the passage of a comet, triggers a calamity on earth.
The contrasting old and new worlds are captured in the original meanings of the terms "disaster" and "catastrophe."	"Catastrophe" describes the final resolution of the story in a Greek drama. In a tragedy by Aeschylus or Euripides, within the "catastrophe," one or more of the characters will die. The catastrophe is the inevitable consequence. The catastrophe is the moral." p.40.

 

Robert Muir-Wood (2016) The Cure for Catastrophe: How We Can Stop Manufacturing Natural Disasters, London: OneWorld Publications. ISBN-10: 1786070057

Deradicalisation: Sheep dips and holistic approaches

"Need to treat these people as individuals, not as generic sheep-dip things ..."

"Approach needs to be holistic, all encompassing ..."

individual

|

INTERPERSONAL : SCIENCES

humanistic ----------------------------------------------- mechanistic

SOCIOLOGY : POLITICAL

|

group - population

Individual beliefs Personality, Character Mindsets Vulnerability Religion - subverted Need for Theological interventions 'Truth' Motivation Rehabilitation Purpose	Assessment Intervention Evaluation Process Subjective - Objective Resource intensive Surveillance
Culture Social values, social media Community leadership Community response Reintegration of Terrorist Offenders Practice Public Awareness - Preparedness ACT Awareness E-Learning	(Counter) Terrorism Prison (aptitude?) Sentence served Prison early  release Deradicalisation programmes -  (Globally none are 100% success) Martyn's Law Policy Funding

My source:
BBC Radio 4 Today 3 February 2020.

a Book by two Fathers on "Grief, Guilt and Hope"

Il Nous Reste Les Mots (We Still Have Words) 

individual

|

INTERPERSONAL : SCIENCES

humanistic ----------------------------------------------- mechanistic

SOCIOLOGY : POLITICAL

|

group - population

My source:
BBC Radio 4, PM, 13 January 2020.

||||| Still |||| Too |||||| Many |||| Walls |||||||||||

c/o and Photographs © John Davies
http://www.johndavies.uk.com/

"Working in West Berlin in 1984, the British photographer John Davies became fascinated by the Wall as a symbol of the cruelty of the cold war. When he returned this year to shoot the same locations, he found a city healed and changed beyond recognition." p. 25.

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Niederkirchnerstrasse & Wilhelmstrasse, 2019 © John Davies	Niederkirchnerstrasse & Wilhelmstrasse, 1984 © John Davies

"There was a horror about 

the Wall. It was shocking for 

me at the time - an affront." p.27.

See also:

John Davies
http://www.johndavies.uk.com/

Callahan, William A.(2018) The politics of walls: barriers, flows, and the sublime. Review of International Studies. pp. 1-26. ISSN 0260-2105 DOI:10.1017/S0260210517000638

My source:
Guy Chazan, The Freedom of Berlin, FT Magazine, November 2-3, 2019, pp.24-29.

With thanks to John Davies, Guy Chazan and FT.

Ancient of Days: A Newtonian Compass [?]

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William Blake Ancient of Days Europe a Prophecy Copy B (Printed 1794)	William Blake, Newton 1795–c.1805
?	?

See also and image sources:

https://en.wikipedia.org/wiki/William_Blake

http://www.blakearchive.org/search/?search=GOD

https://www.tate.org.uk/whats-on/tate-britain/exhibition/william-blake-artist
[ Visited last month 1830-2200 ]

Book: Nine Pints

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	Nine Pints - Book Cover

Source: Marriot, J. (2018) History lesson that will get your blood up, Saturday Review, The Times, November, p.20.

FROM: Cell TO: Street

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cell *	cell
street	CELL

Prison Leavers, Prison Reform Trust

Advice for prisoners and ex-offenders, Shelter


*Monastic cell

 

The power of words

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veil	sur-veil

Seeking a sense of Direction: Holistic Compass

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Seeking a sense of direction
Seeking  a sense of  humanity  and care for all?	Seeking a sense of direction  and find yourself here? Is this really All you can see? You may be lost?

BBC Radio 4: Living With The Gods