Filozofia wojny Antona Kiersnowskiego

Contents: Introduction, Richard Sorabji and David Rodin. Part I Traditions: Just war from ancient origins to the Conquistadors debate and its modern relevance, Richard Sorabji The just war of Eastern Christians and the holy war of the Crusaders, Angeliki Laiou Conceptions of justice in war: from Grotius to modern times, Karma Nabulsi Arguments concerning resistance in contemporary Islam, John Kelsay War and reason in Maimonides and Averroes, Noah Feldman The ethics of war: Judaism, Norman Solomon Just war in the Mahabharata, Nick Allen. Part II Contemporary Problems: The ethics of asymmetric war, David Rodin Preventive war and the killing of the innocent, Jeff McMahan War, humanitarian intervention and human rights, Richard Norman Culture, the enemy and the moral restraint of war, Anthony Coates Application of just war criteria in the period 1959-89, Richard Harries Britain's wars since 1945, Michael Quinlan Index.

This paper intends to describe and explain the essence of students from the aspects of the definition, position, function, dimensions, and ethics. This study is significant for those who participate in the education world. This research uses a literature review approach and the researcher's reflection method. The literature method uses articles published in various recent scientific journals. In contrast, the reflection method is based on the knowledge and experience of researchers in recognising, identifying and responding to the phenomena of learners in various educational institutions. First, students are individuals experiencing a phase of development or growth in terms of physical, mental, and mind. Second, students are subjects and, at the same time, objects in education that are possible to be active, creative, and productive. Third, the dimensions of students can be understood in seven main dimensions, namely the physical dimension, the reason dimension, the religious dimension, the moral dimension, the spiritual dimension, the art dimension, and the social dimension. Fourth, the world of education has values that all parties, including students, must obey. Student ethics is a tool for students to gain knowledge and a guide in learning activities. Islam has perfectly provided basic guidelines for the ethics of learners

This article takes the debate on the differences in "war ethics" between the very early East and the West. Although both sides take great importance to the justice of a war, the ethics of early Greece mainly represented by Socratic and Plato prefer the definition of wars' justice, while the Chinese side takes Confucius and Mengzi as representatives, focusing on the impact of "Ren(仁)" on the justice concept. This article attempts to illustrate the argumentation processes of both sides, then comparing their similarities and differences, and finally draw a conclusion.

UIAANY CONTEMPORARY PHILOSOPHERS and social scientists consider values and conceptions of justice as at base irrational. We may hope to explain such conceptions in their context or assess the internal consistency of a given choice of values, but such conceptions vary historically in a fashion beyond the reach of any objective assessment. Some judgments about justice, however, seem more secure to most of us. Slavery, for example, or Nazi genocide are monstrous. They are abhorrent not merely as a matter of opinion-the Nazis still have many defenders and slavery once did-but because of their murderous and depraved effects on human life, let alone on potentials for a good life. Such straightforward moral judgments clash irremediably with current metaethical relativist preconceptions. Does one really want to say that slavery is just as defensible or rational as antislavery, Nazism as anti-Nazism? This article presents historical and philosophical arguments to sustain the objectivity of some major judgments about a good lifefor humans. It does so by investigating the historical debate over justice in war, slavery, individuality and the nature of a common good between Aristotle, modern liberals such as Montesquieu and Hegel, and Marxians. Recapitulating epochal political struggles and social changes, this theoretical debate has centered on who counts as a participant in political life, as fully human, and on the nature of genuinely cooperative arrangements. I will argue that once Aristotle recognized the possibility of a common good and of a free political community, this ethical debate

General Background: Mental health has become a critical concern in contemporary society, particularly among younger generations facing rapid digital transformation. Specific Background: Islamic education offers a holistic framework integrating spiritual, moral, and intellectual dimensions that address psychological well-being. Knowledge Gap: Despite extensive discourse on Islamic pedagogy and mental health, limited studies synthesize classical Islamic educational thought with current mental health challenges in the digital era. Aims: This study aims to analyze the conceptual relationship between Islamic education and mental health development through a library research approach grounded in authoritative Islamic scholarship. Results: The findings indicate that Islamic education emphasizes spiritual cultivation, character formation, moral discipline, and balanced personality development as foundational elements for psychological stability. Thinkers such as Zakiah Daradjat highlight the role of faith, worship, and ethical guidance in fostering inner peace and resilience. Novelty: The study presents an integrative conceptual synthesis linking classical Islamic educational principles with contemporary mental health discourse. Implications: The framework provides theoretical guidance for developing education models that support psychological well-being through spiritual and moral foundations within Islamic educational contexts. Keywords: Islamic Education, Mental Health, Spiritual Development, Character Formation, Library Research Key Findings Highlights: Islamic pedagogy integrates spiritual and moral dimensions to support psychological stability. Faith-based guidance contributes to inner balance and resilience. Classical scholarship remains relevant to contemporary psychological challenges.

The purpose of this study was to develop and validate a scale measuring critical thinking competencies in transformational leadership, with explicit attention to ethical and spiritual dimensions, among secondary school principals in five Arab countries (United Arab Emirates, Bahrain, Qatar, Jordan, and Saudi Arabia). The study proceeded in three phases. In Phase 1, semi-structured interviews with school principals were conducted to elicit key concepts. In Phase 2, qualitative findings were integrated with an extensive literature review to develop and refine the initial item pool. In Phase 3, the quantitative sample was randomly split into two independent subsamples (n = 372 each), with EFA and exploratory graph analysis (EGA) conducted in the first subsample and CFA conducted in the second. Additional assessments included convergent validity, measurement invariance across gender, and reliability (Cronbach's alpha, McDonald's omega, and test-retest ICC). The analyses revealed a five-factor structure underpinning the scale, encompassing Meta-Analytical Reflection, Transformational Reasoning, Transcendent Spiritual Insight, Future-Oriented Vision, and Ethical Dialectics. The final CTCS-TL comprises 34 items across these five dimensions. CFA fit indices supported good model fit, and reliability estimates indicated strong internal consistency and temporal stability. The CTCS-TL provides a culturally grounded instrument for evaluating and developing transformational leadership-related critical thinking informed by ethical and spiritual considerations among secondary school principals in the Arab world.

This academic article aims to study and present the application of applied humanities in developing youth potential in the context of temple schools, using the Bavorn concept (Home, Temple, School) as an analytical framework. This study demonstrates that applied humanities can be an essential tool in enhancing 21st-century skills for youth through the integration of humanities knowledge with real-life practice. Temple schools, as educational institutions with deep cultural and religious foundations in Thai society, play a crucial role in developing youth to be knowledgeable and virtuous. Applying the Bavorn concept helps connect learning among home, temple, and school in a systematic integration, resulting in comprehensive youth development across intellectual, emotional, social, and spiritual dimensions. This article proposes a youth potential development model through applied humanities consisting of four main dimensions: cognitive dimension, moral and ethical dimension, life skills dimension, and community engagement dimension. This model can be applied in temple schools and other educational institutions to develop youth to be ready to face 21st-century challenges effectively.

This interdisciplinary study expands the concept of biophilia by integrating a mystical dimension—spiritual biophilia—through an in depth exploration of biophilic themes in the works of modern Jain Ācārya Śrīmad Rājcandra. This paper aims to expand the concept of biophilia by incorporating a mystical aspect—spiritual biophilia—to emphasize the holistic nurturing of both the planet and the human spirit, promoting ecological ethics in the form of understanding a human spiritual connection to nature in contemporary society. By combining insights from ecology, mysticism, and Jain philosophy, this research aims to foster a deeper appreciation of nature’s inherent value and promote ecological ethics. Śrīmad’s writings and mystical insights provide valuable perspectives on how spiritual experiences can deepen connections to ecological preservation, foster interfaith dialogues on global environmental issues, and enrich contemporary environmental humanities through a biophilia lens. His insights support the biophilia hypothesis and its link to mystical experiences from a Jain perspective, potentially encouraging ethical stewardship and environmental care. The paper discusses key principles of biophilia and their significance to environmental ethics, focusing on mutual respect and ethical considerations for all living entities. It explores spiritual biophilia in Śrīmad Rājcandra’s writings and engages with traditional texts from his lineage that align with the biophilia hypothesis, advocating for sustainable living and environmental stewardship. By integrating a Jain perspective, this study seeks to enhance the biophilia hypothesis with spiritual and moral dimensions, promoting a deeper appreciation of nature’s inherent value with broader implications for environmental education, policy, community engagement, and personal commitment to connecting with and preserving the natural world by considering the spiritual dimensions of human-nature relationships.

Contemporary education is often trapped in a framework of superficial pragmatism, neglecting spiritual and ethical dimensions—this leads to a significant crisis of values in global society. The failure of existing educational systems to cultivate individuals with integrity and foresight is strikingly evident, triggering an alarming moral deficit. Ironically, studies on the concept of 'Al-Hikmah' as a philosophical foundation for education, although mentioned in some discourses, are rarely analyzed in a structured manner to delineate its comprehensive theoretical framework. This study involves a critical conceptual analysis of relevant classical and modern literature, examining key arguments and their methodological implications. Three main themes emerge: first, Al-Hikmah demands the integration of revealed knowledge and intellect; second, this education centers on the formation of ethical individuals through exemplary conduct; and third, it emphasizes the attainment of wisdom through deep reflection, not merely the memorization of facts. This framework offers an alternative paradigm that may guide educational reform towards the construction of a more meaningful civilization.

Purpose –This study aims to determine the level of assessment of Islamic work ethics by responses from sosially nuanced economic institutions employees
 Methodology/approach – The survey was conducted on 10 socially nuanced economic institutions in Indonesia. 30 respondents of KSPSS employee were willing to fill out a survey questionnaire on Islamic Work Ethics.
 Findings – It was found that the spirituality dimension of Islamic Work Ethics has a higher average than other dimensions, with an average score of 4,483. The next order is the social dimension, the economic dimension, the psychological dimension and the philosophical dimension.
 Novelty/value – in a materialistic hedonistic lifestyle, the work ethics of employees of sosially nuanced economic institution, KSSPS, has a higher spiritual dimension than the economic and social dimensions

Preface Prologue: Christian-Muslim Theological Dialogue in Retrospect Introduction: Theological Themes and Subdisciplines Part I. Historical Dimensions: Interpreting God's Communication and Divine Engagement in Time and Space 1. Sacred Sources and Community Origins 2. Development and Spread Part II. Creedal Dimensions: Faith and the Development of Theology as a Religious Discipline 3. From Story to Creed 4. The Emergence of Theological Disciplines Part III. Institutional Dimensions: The Structures of Theologically Grounded Community 5. Beneath the Brick and Mortar 6. Institutions in Action Part IV. Ethical and Spiritual Dimensions: Mapping Outward and Inward Journeys of Faith 7. Sources, Methods, and Social Values in Theological Ethics 8. Sources and Models in Traditions of Spirituality 9. Themes in Prayer and Mystical Theology Epilogue: Reflections on the Prospects for Christian-Muslim Theological Dialogue Notes Theological Glossary Selected Bibliography General Index Index of Biblical and Qur'anic Citations

Background and Aim: This article explores the role of Buddhist principles in strengthening ethical and effective leadership within modern, complex organizations. Traditional leadership models, which focus primarily on managerial skills, often fail to address the deeper ethical and spiritual dimensions necessary for long-term organizational sustainability. The study aims to integrate Buddhist principles with contemporary leadership theories, proposing that these teachings can help leaders develop morally grounded, adaptable, and effective leadership qualities. Materials and Methods: The study explores the application of Buddhist teachings, particularly the Noble Eightfold Path, Brahmavihara (the Four Sublime States), and Sangahavatthu (the Four Means of Sustenance), in enhancing leadership practices. Using document analysis and over 30 relevant research reports. Key Buddhist principles such as mindfulness, compassion, and ethical conduct provide a strong moral foundation for leaders. Practices like mindfulness (sati) enable leaders to make clear, composed decisions under stress, while qualities like loving-kindness (metta), compassion (karuna), and equanimity (upekkha) help foster positive organizational cultures, trust, and collaboration. These teachings offer practical tools for ethical leadership that prioritize long-term goals, collective well-being, and sustainability. Results: The application of Buddhist principles offers considerable potential for enhancing both ethical and effective leadership in contemporary organizations. By incorporating teachings such as Brahmavihara, Sangahavatthu, and mindfulness practices, leaders can cultivate key qualities like empathy, fairness, and clarity in their decision-making processes. These principles provide a solid moral foundation that supports the dynamic and often challenging demands of modern organizational environments. Adopting Buddhist principles not only strengthens individual leadership abilities but also promotes a culture of ethical behavior and sustainable practices, aligning personal, organizational, and societal goals. Conclusion: The article concludes that integrating Buddhist principles into leadership practices offers a valuable framework for addressing the ethical and practical challenges faced by contemporary organizations. By embracing teachings like mindfulness, compassion, and ethical conduct, leaders can develop a leadership style that is not only effective but also morally grounded. This integration can foster a more inclusive, ethical, and sustainable organizational culture, balancing performance goals with ethical responsibility. The study suggests that adopting Buddhist-informed leadership can provide long-term benefits to both organizations and society, promoting well-being, fairness, and long-term sustainability. A further academic article is needed to explore how these principles can be adapted across diverse cultural and organizational contexts.

This article examines Hui Ermaili as a form of “living Islam”—a ritual practice that integrates theological intentionality, communal devotion, and embodied transmission of Islamic knowledge within China’s minority Hui Muslim context. Ermaili, derived from the Arabic term ʿamal (righteous deed), encompasses Qur’anic recitation, prophetic eulogy chanting, supplication, charity, sermons, and communal meals. Far from being a syncretic or folkloric tradition, Ermaili is framed here as daʿwah bi’l-ḥāl: a performative invitation to Islam through lived example rather than verbal preaching. Drawing on Talal Asad's concept of discursive tradition and Catherine Bell's theory of ritualisation, the study interprets Ermaili because of religious agency through which Islamic knowledge and values are transmitted across generations, Islamic faith is strengthened, and communal solidarity is reinforced. Methodologically, the research combines insider ethnography with textual analysis and comparative ritual studies. The author approaches the topic as both researcher and participant-observer, drawing on experience as a Hui Muslim raised within the Ermaili tradition. The article challenges reductionist readings that treat Ermaili as cultural adaptation, arguing instead for its theological authenticity through examination of Sufi genealogies and scriptural foundations. Despite reformist critiques from movements like Yihewani that view certain Ermaili practices as bidʿah (innovation), the study demonstrates Ermaili's persistence as authentic Islamic devotion. By foregrounding Ermaili’s pedagogical, ethical, and spiritual dimensions, the study contributes to broader discussions in the anthropology of Islam, minority daʿwah, and ritual theory. It affirms Ermaili as a vital expression of living Islam – where belief is enacted, theology embodied, and religious agency cultivated in everyday life.

This study explores the handling of tradition (turath) within Arab society, particularly in the context of modernity and progress. It focuses on the contributions of ‘Abed al-Jabiri, a prominent Muslim philosopher, whose ideas underscore the value of tradition during times of rapid social change. Utilizing a descriptive analysis method, this research examines the interpretation of the Qur’an and Hadith to assess the relevance of ancient scholarly findings to contemporary issues. The study highlights how Islamic feminism, viewed through the lens of Irfani epistemology, seeks to reconstruct these classical insights to align with modern ideals. Islamic feminism is presented as a humanistic ideal rooted in conscience, guided by moral and ethical principles encompassing universal goodness (ma’ruf), individual goodness (khair), happiness (sa’adah), and virtuous deeds (fadhilah). This paper contributes to the discourse on integrating traditional Islamic thought with modern feminist principles, offering a perspective enriched with ethical and spiritual dimensions.

Education is one the most important keys for the development of a nation. It provides an idea about person’s social, cultural, intellectual, psychological, moral and spiritual dimension. It is believed that India have had higher education system since thousands of years and it was the pioneer for the whole world. The ancient higher education system had scope for learning and self- development of any person but after the arrival of British government, they introduced British education system. The aims and objectives of higher education in India during the tenure of British rule was to produce English knowing Indians to do their government’s job just like factory production. The ancient higher education system in India had lost its importance since then. After independence our higher education system has undergone various changes but still the effects of British education system rule over our modern education system and the psyche of each and every student in India. Now it becomes necessary to change this condition in our country. Government must have to change our present education system which have been producing just numbers of workers rather than skilled students. This chapter aims to present the problems that India is facing currently in higher education field and also includes some solutions for the improvement of it, expectations from students, teachers and educational institutes and also some initiatives that should be taken by government.