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Exposure of Humans Or Animals to Sars-Cov-2 from Wild, Livestock, Companion and Aquatic Animals Qualitative Exposure Assessment
ISSN 0254-6019 Exposure of humans or animals to SARS-CoV-2 from wild, livestock, companion and aquatic animals Qualitative exposure assessment FAO ANIMAL PRODUCTION AND HEALTH / PAPER 181 FAO ANIMAL PRODUCTION AND HEALTH / PAPER 181 Exposure of humans or animals to SARS-CoV-2 from wild, livestock, companion and aquatic animals Qualitative exposure assessment Authors Ihab El Masry, Sophie von Dobschuetz, Ludovic Plee, Fairouz Larfaoui, Zhen Yang, Junxia Song, Wantanee Kalpravidh, Keith Sumption Food and Agriculture Organization for the United Nations (FAO), Rome, Italy Dirk Pfeiffer City University of Hong Kong, Hong Kong SAR, China Sharon Calvin Canadian Food Inspection Agency (CFIA), Science Branch, Animal Health Risk Assessment Unit, Ottawa, Canada Helen Roberts Department for Environment, Food and Rural Affairs (Defra), Equines, Pets and New and Emerging Diseases, Exotic Disease Control Team, London, United Kingdom of Great Britain and Northern Ireland Alessio Lorusso Istituto Zooprofilattico dell’Abruzzo e Molise, Teramo, Italy Casey Barton-Behravesh Centers for Disease Control and Prevention (CDC), One Health Office, National Center for Emerging and Zoonotic Infectious Diseases, Atlanta, United States of America Zengren Zheng China Animal Health and Epidemiology Centre (CAHEC), China Animal Health Risk Analysis Commission, Qingdao City, China Food and Agriculture Organization of the United Nations Rome, 2020 Required citation: El Masry, I., von Dobschuetz, S., Plee, L., Larfaoui, F., Yang, Z., Song, J., Pfeiffer, D., Calvin, S., Roberts, H., Lorusso, A., Barton-Behravesh, C., Zheng, Z., Kalpravidh, W. & Sumption, K. 2020. Exposure of humans or animals to SARS-CoV-2 from wild, livestock, companion and aquatic animals: Qualitative exposure assessment. FAO animal production and health, Paper 181. -
Philosophy Course Offerings – Spring 2019 –
PHILOSOPHY COURSE OFFERINGS – SPRING 2019 – 200-level Courses (Tier Two) PHIL 272: Metaphysics | Andrew Cutrofello In Plato’s Phaedo, Socrates suggests that physics—the study of the physical world—can only tell us so much. There are things that physics cannot tell us about, such as the nature of justice or whether we have immortal souls. These topics belong to what we now call metaphysics. The prefix “meta-“ means “after” or “beyond.” Traditionally, it was the job of poets to deal with metaphysical topics. One of Plato’s goals is to explain the difference between poetic and philosophical approaches to metaphysical topics, while maintaining the difference between metaphysics and physics. Ever since, philosophers have struggled to articulate the relationship between physics, metaphysics, and poetry. Some have argued that as physics has become more sophisticated, it has swallowed up metaphysics. Others have argued that all metaphysics – even that of Plato – is just a kind of poetry. Still others have followed Plato in trying to carve out a special domain for metaphysics. In this class we survey various approaches to this problem. We will begin with Plato and then move on to Immanuel Kant, Kitaro Nishida, Susan Howe (a poet, writing about the philosopher Charles Peirce), and Werner Heisenberg (a physicist, writing about the relationship between physics and metaphysics). PHIL 274: Logic | Harry Gensler This course aims to promote reasoning skills, especially the ability to recognize valid reasoning. We'll study syllogistic, propositional, modal, and basic quantificational logic. We'll use these to analyze hundreds of arguments, many on philosophical topics like morality, free will, and the existence of God. -
Religion, Ethics, and Poetics in a Tamil Literary Tradition
Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Smith, Jason William. 2020. Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition. Doctoral dissertation, Harvard Divinity School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364524 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use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
The Nonviolence Handbook a Guide for Practical Action
An Excerpt From The Nonviolence Handbook A Guide for Practical Action by Michael N. Nagler Published by Berrett-Koehler Publishers THE NONVIOLENCE HANDBOOK A Guide for Practical Action Michael N. Nagler The Nonviolence Handbook Copyright © 2014 by Michael N. Nagler All rights reserved. No part of this publication may be reproduced, distrib- uted, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior writ- ten permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the publisher, addressed “Attention: Permissions Coordinator,” at the address below. Berrett-Koehler Publishers, Inc. 235 Montgomery Street, Suite 650 San Francisco, California 94104-2916 Tel: (415) 288-0260, Fax: (415) 362-2512 www.bkconnection.com Ordering information for print editions Quantity sales. Special discounts are available on quantity purchases by cor- porations, associations, and others. For details, contact the “Special Sales Department” at the Berrett-Koehler address above. Individual sales. Berrett-Koehler publications are available through most bookstores. They can also be ordered directly from Berrett-Koehler: Tel: (800) 929-2929; Fax: (802) 864-7626; www.bkconnection.com Orders for college textbook/course adoption use. Please contact Berrett- Koehler: Tel: (800) 929-2929; Fax: (802) 864-7626. Orders by U.S. trade bookstores and wholesalers. Please contact Ingram Publisher Services, Tel: (800) 509-4887; Fax: (800) 838-1149; E-mail: customer .service@ingram publisher services .com; or visit www .ingram publisher services .com/ Ordering for details about electronic ordering. -
Lawrence Kohlberg's Stages of Moral Development from Wikipedia
ECS 188 First Readings Winter 2017 There are two readings for Wednesday. Both are edited versions of Wikipedia articles. The first reading adapted from https://en.wikipedia.org/wiki/Lawrence_Kohlberg's_stages_of_moral_development, and the second reading is adapted from https://en.wikipedia.org/wiki/Ethics. You can find the references for the footnotes there. As you read the article about moral development please think about you answered the Heinz Dilemma in class, and in which stage did your justification lie. I do not plan on discussing our answers to the Heinz Dilemma any further in class. As you read the ethic article, please think about which Normative ethic appeals to you, and why. This will be one of the questions we will discuss on Wednesday. My goal for both of these readings is to help you realize what values you bring to your life, and our course in particular. Lawrence Kohlberg's Stages of Moral Development from Wikipedia Lawrence Kohlberg's stages of moral development constitute an adaptation of a psychological theory originally conceived by the Swiss psychologist Jean Piaget. Kohlberg began work on this topic while a psychology graduate student at the University of Chicago[1] in 1958, and expanded upon the theory throughout his life. The theory holds that moral reasoning, the basis for ethical behavior, has six identifiable developmental stages, each more adequate at responding to moral dilemmas than its predecessor.[2] Kohlberg followed the development of moral judgment far beyond the ages studied earlier by Piaget,[3] who also claimed that logic and morality develop through constructive stages.[2] Expanding on Piaget's work, Kohlberg determined that the process of moral development was principally concerned with justice, and that it continued throughout the individual's lifetime,[4] a notion that spawned dialogue on the philosophical implications of such research.[5][6] The six stages of moral development are grouped into three levels: pre-conventional morality, conventional morality, and post-conventional morality. -
THE PHILOSOPHY BOOK George Santayana (1863-1952)
Georg Hegel (1770-1831) ................................ 30 Arthur Schopenhauer (1788-1860) ................. 32 Ludwig Andreas Feuerbach (1804-1872) ...... 32 John Stuart Mill (1806-1873) .......................... 33 Soren Kierkegaard (1813-1855) ..................... 33 Karl Marx (1818-1883).................................... 34 Henry David Thoreau (1817-1862) ................ 35 Charles Sanders Peirce (1839-1914).............. 35 William James (1842-1910) ............................ 36 The Modern World 1900-1950 ............................. 36 Friedrich Nietzsche (1844-1900) .................... 37 Ahad Ha'am (1856-1927) ............................... 38 Ferdinand de Saussure (1857-1913) ............. 38 Edmund Husserl (1859–1938) ....................... 39 Henri Bergson (1859-1941) ............................ 39 Contents John Dewey (1859–1952) ............................... 39 Introduction....................................................... 1 THE PHILOSOPHY BOOK George Santayana (1863-1952) ..................... 40 The Ancient World 700 BCE-250 CE..................... 3 Miguel de Unamuno (1864-1936) ................... 40 Introduction Thales of Miletus (c.624-546 BCE)................... 3 William Du Bois (1868-1963) .......................... 41 Laozi (c.6th century BCE) ................................. 4 Philosophy is not just the preserve of brilliant Bertrand Russell (1872-1970) ........................ 41 Pythagoras (c.570-495 BCE) ............................ 4 but eccentric thinkers that it is popularly Max Scheler -
Mozi 31: Explaining Ghosts, Again Roel Sterckx* One Prominent Feature
MOZI 31: EXPLAINING GHOSTS, AGAIN Roel Sterckx* One prominent feature associated with Mozi (Mo Di 墨翟; ca. 479–381 BCE) and Mohism in scholarship of early Chinese thought is his so-called unwavering belief in ghosts and spirits. Mozi is often presented as a Chi- nese theist who stands out in a landscape otherwise dominated by this- worldly Ru 儒 (“classicists” or “Confucians”).1 Mohists are said to operate in a world clad in theological simplicity, one that perpetuates folk reli- gious practices that were alive among the lower classes of Warring States society: they believe in a purely utilitarian spirit world, they advocate the use of simple do-ut-des sacrifices, and they condemn the use of excessive funerary rituals and music associated with Ru elites. As a consequence, it is alleged, unlike the Ru, Mohist religion is purely based on the idea that one should seek to appease the spirit world or invoke its blessings, and not on the moral cultivation of individuals or communities. This sentiment is reflected, for instance, in the following statement by David Nivison: Confucius treasures the rites for their value in cultivating virtue (while virtually ignoring their religious origin). Mozi sees ritual, and the music associated with it, as wasteful, is exasperated with Confucians for valuing them, and seems to have no conception of moral self-cultivation whatever. Further, Mozi’s ethics is a “command ethic,” and he thinks that religion, in the bald sense of making offerings to spirits and doing the things they want, is of first importance: it is the “will” of Heaven and the spirits that we adopt the system he preaches, and they will reward us if we do adopt it. -
Thirukkural and Tolkappiyam
Thirukkural and Tolkappiyam February 17, 2021 In news : Tamil Nadu petrol pump offers free fuel for children reciting Thirukkural About Thirukkural It is a classical Tamil language text consisting of short couplets of seven words each, or kurals Written by: Thirukkural was written more than 2000 years ago by an ancient sage called Thiruvalluvar. The text is divided into three books with aphoristic teachings on virtue (aram), wealth (porul) and love (inbam), respectively. Considered one of the greatest works on ethics and morality, it is known for its universality and secular nature The traditional accounts describe it as the last work of the third Sangam, but linguistic analysis suggests a later date of 450 to 500 CE and that it was composed after the Sangam period It is traditionally praised with epithets and alternate titles such as “the Tamil Veda” and “the divine book This book emphasizes non-violence and moral vegetarianism as virtues for an individual It highlights truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so forth, besides covering a wide range of social and political topics such as king, ministers, taxes, justice, forts, war, greatness of army and soldier’s honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants It also includes chapters on friendship, love, sexual union, and domestic life. The Tamil people and the government of Tamil Nadu have long celebrated and upheld the text with reverence Details of three parts of Thirukkural First part: The first part of the Kural, Aram (dharma), deals with various aspects of leading a righteous domestic life and ascetic life (if one chooses to do so). -
Survival Ethics Theory: to Be Good Is First to Be
AUTHOR: CHARLES C. VERHAREN/DEPARTMENT OF PHILOSOPHY/ HOWARD UNIVERSITY EXCERPT FROM AUTHORS’ ACCEPTED VERSION OF “INTRODUCING SURVIVAL ETHICS INTO ENGINEERING EDUCATION AND PRACTICE,” SCIENCE AND ENGINEERING ETHICS. AUTHORS: VERHAREN, CHARLES C; THARAKAN, JOHN; MIDDENDORF, GEORGE; CASTRO-SITIRICHE, MARCEL; KADODA, GADA. DOI 10.1007/s11948-011-9332-9, RECEIVED: 22 JUNE 2011 / ACCEPTED: 24 NOVEMBER 2011 SURVIVAL ETHICS THEORY: TO BE GOOD IS FIRST TO BE Ethical systems specify life’s basic values and appropriate means to achieve them. Haidt (2007) claimed that although ethical systems vary culturally, they all include a set of basic values: fairness, loyalty, respect for authority and spiritual purity. While agreeing on the importance of these values, we suggest an alternative approach that recognizes a more fundamental set of values justified by their direct survival utility. Renowned thinkers have singled out these values, and cultures through the ages have exhibited dependence on them. Principles like Haidt’s fairness and loyalty may be derived from this foundational set. There are two basic values in this survival ethics system. The first is survival itself: To be good is first to be—both for individuals and the communities to which they belong. All other values follow from this first principle because no other values exist in the absence of life itself. The second value is flourishing, inasmuch as survival is better achieved when life flourishes. Values such as rationality, community bonding, pleasure, freedom, and introspection or meditation define flourishing. The fact that survival is the pre-condition for all other values does not mean that survival of self is the most important value. -
Confucius and His Disciples in Thelunyu
full_alt_author_running_head(neemstramienB2voorditchapterennul0inhierna):0_ full_alt_articletitle_running_head(oude_articletitle_deel,vulhiernain):ConfuciusandHisDisciplesintheLunyu_ full_article_language:enindien anders: engelse articletitle:0_ 92 Goldin Chapter4 Confucius and His Disciples in the Lunyu: The Basis for the Traditional View Paul R. Goldin ThereisanemergingconsensusthatthereceivedtextoftheAnalects(Lunyu 論語),thoughregardedthroughoutChinesehistoryasthebestsinglesource .forthelifeandphilosophyofConfucius,1didnotexistbeforetheHandynasty TheworkofscholarssuchasZhuWeizheng朱維錚,JohnMakeham,andMark -Csikszentmihalyihasleftlittledoubtthatthetextwasredactedsometimedur -ingtheWesternHan.2Thisdoesnotnecessarilymean,however,thatthecon tentsmustdatetoaperiodlaterthanConfuciusandhisdisciples.3Aworkthat -wascompiledinacertaincenturydoesnotnecessarilyconsistofmaterialdat ingfromthatsamecentury.4Thus,thenewinsightsregardingtherelatively -latecompilationoftheAnalectsdonotinvalidatethetraditionalunderstand -ingofthetext’sphilosophicalimportance.Inthischapter,Ishallpresentsev eralexamplessuggestingthattheAnalectsreflectsanintellectualenvironment fromlongbeforetheHandynasty.Thesedistinctivefeaturesofthetextwould havetobeexplainedbyanytheoryofitsorigin.Thesameevidencewillalso –supportthetraditionalchronology,whichpostulatesthesequenceAnalects -
The Veiled Mother?
American Journal of Engineering Research (AJER) 2014 American Journal of Engineering Research (AJER) e-ISSN : 2320-0847 p-ISSN : 2320-0936 Volume-03, Issue-12, pp-23-33 www.ajer.org Research Paper Open Access THE SOUL OF THOLKAPPIAM (A New theory on “VALLUVAM”) M.Arulmani, V.R.Hema Latha, B.E. M.A., M.Sc., M.Phil. (Engineer) (Biologist) 1. Abstract: “THOLKAPPIAR” is a Great philosopher?... No….. No…. No…. ”AKATHIAR” shall be considered as a Great philosopher. “THOLKAPPIAR” shall be called as great ”POET” (Kaviperarasu) elaborating various Predefined ancient philosophies in his poems written in high grammatical form during post Vedic period. This scientific research focus that the population of “AKATHIAR” race (also called as Akkanna population) shall be considered as Ancient population lived in “KACHCHA THEEVU” during pre-vedic period (Say 5,00,000years ago) who written many philosophy of planet system, medicines Ethics in “PALM LEAF MANUSCRIPT”. It is further focused that the philosophy related to various subjects shall be considered derived from “stone culvert” (Tablet) scatterly available here and there. Alternatively it shall be stipulated that “Akathiar race” consider simply “TRANSLATING” the matter available in the Prehistoric stone culvert and wrote in the form of „palm leaf manuscript‟. It is speculated that the human ancestor populations shall be considered lived in „WHITE PLANET‟ (white mars) in the early universe who were expert in various field like Astrophysics, Astronomy, Medicines, Ethics, etc. written in single alphabet script called “TRIPHTHONG SCRIPT” written in a super solid stone matter. In proto Indo Europe language the Triphthong script shall be called as “VALLUVAM”. -
Redalyc.Del Deseo Universal De Paz, Del Comercio Como Productor De La
Araucaria. Revista Iberoamericana de Filosofía, Política y Humanidades ISSN: 1575-6823 [email protected] Universidad de Sevilla España López Sastre, Gerardo Del deseo universal de paz, del comercio como productor de la misma, y del pensamiento de Hume sobre el refinamiento en las artes Araucaria. Revista Iberoamericana de Filosofía, Política y Humanidades, vol. 16, núm. 32, julio- diciembre, 2014, pp. 135-154 Universidad de Sevilla Sevilla, España Disponible en: http://www.redalyc.org/articulo.oa?id=28232455007 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Del deseo universal de paz, del comercio como productor de la misma, y del pensamiento de Hume sobre el refinamiento en las artes The universal desire for peace, trade as a producer of peace, and the thinking of Hume on the refinement in the arts Gerardo López Sastre1 Universidad de Castilla-La Mancha (España) Recibido: 08-06-14 Aprobado: 01-07-14 Resumen Comenzando con un antiguo filósofo chino, Mozi, y analizando el pensamiento de David Hume, vemos dos formas diferentes de abordar el problema de la consecución de la paz: apelando directamente a la razón o estudiando el curso de la Historia, en donde se manifiestan fuerzas -como el comercio y su influencia en el ámbito de la moral- que como un efecto social no buscado directamente acaban produciéndola. Palabras-clave: Hume, guerra, paz, comercio, artes.