This paper endeavors to explore and expand the communicative potential of silence from non-Western cultural spaces, of Asian-indigenous worldviews as hermeneutical key to critical and cosmic consciousness. Specifically, it speaks of the llokano cosmic Nakem (cosmic self or cosmic sense of being). At the core of the llokano Nakem is a cosmic impulse that situates this indigenous culture's resilience within the dissipating ecological integrity. Just like in other Asian classical texts, e.g., Taoism where it speaks of a heavenly Dao which is the origin and the law that sustains everything in the world, the Ilokano cosmic self lays at core of cultural belief-an ontology that is deeply founded on the tradition of silence. By seeking out a decisive break from dominant frameworks, this paper argues for the possibility of articulating alternative cultural and linguistic experiences as a political imperative towards a democratized world.

I examine the conflict and dialogue perspectives to social change. Distinguishing between conflict and aggression, I argue that although conflict of interest is inevitable, it is also inevitable that we use aggression to cleal with our conflicting interests. The conflicting nature of human interests makes at least verbal conflict to be unavoidable, but I distinguish between verbal conflict and verbal aggression. With the help of Aristotle's components of persuasion, I further distinguish benueen verbal conflict approaches such as rational nonaggressive, rational aggressive, and character- or emotion targeted verbal aggression. With insightsfrom the Akan of Ghana, I argue that effective constraints against aggressive behaviour can be built into social policy and, ultimately, culture. Incidentally, a critical but non-aggressive approach to verbal conflict rhymes with an agonistic mode of dialogue that redeems traditionally congenial dialogue from much of its weaknesses.

My aim in this paper is to explore what Paul Ricoeur's theory of narrative can contribute to the discussior about the nature and aims of education. Debates about what learning is and how teaching ought to be conducted are usually based ontological theories, i.e., claims about the nature of pedagogy and its desiderata. Theories of narrative (seeTaylor 1989, Polkinghorne 1988, Carr 1986, and Mctclntyre 1981, for example) are usually applied to discussions about teaching and research methods. However I want to show that Ricoeur's concept of narrative identity is relevant not just to issues of methodology; it has both ontological and ethical implications. It constitutes the basis of a unique view of the learning process, one that emphasizes intersubjectivity and authenticity. It also provides a set of ethical principles for the practice of teaching as storytelling.

This paper analyses gender linguistic elements in Turkic languages through gender linguistic methods. The obtained outcomes show that, unlike other language groups, gender symmetry - the measurable equal representation of women and men - has been evident with a small number of cases indicating gender asymmetry - the unequal treatment or perceptions of women and and men in the semantics of Turkic languages. Moreover in languages reflecting gender categories, the feature on man-woman relationship penetrates the language and progresses into the mind through divided cultures. More importantly, language is the collection of culture, civilization, and knowledge and it can be investigated from different orientations. One of the important aspects of language is that it is used variously by males and females. The gender linguistic elements correlate with the social gender arrangement to reflect and reinforce the existing social asymmetries. This complex phenomenon is associated with the evolution of language through interchanges with diverse cultures. The language of any people is the most obvious indicator of its historical gender dimensions.

In this paper I focus on features of Aristotle's work (discussed in the Poetics) that can enhance our appreciation of Classical Greek tragedies and some of Shakespeare's works. Most important of these features is the production of the tragic effect, which consists of two parts: (1) the arousal of pity and fear to their maximum and (2) the katharsis or purgation of these emotions. The concept of katharsis has been interpreted in many ways and I will seek the most appropriate interpretation. I argue that the maximisation of fear and pity that leads to the katharsis of these emotions can only be achieved by the unfolding of a well structured tragic plot and the revelation of character qualities in the tragic play. The successful tragedies from Classical Greece and the Shakespearean era possess the plots that were structured in a manner so as to produce the tragic effect to its maximum. I pay particular attention to Oedipus Rex of Sophocles and King Lear of Shakespeare to illustrate my point.

This paper aims to construct an account of valuing nature that takes into consideration its interest and asserts its representation within human political institutions. Value, a human concept, is fundamental to human relations. This paper seeks to apply a conception of value to nature that will serve to justify and guide our actions and interactions with it. Our condition is that of dependence and being within nature, conceived holistically as ecosystem or biosphere. As such, the whole of nature can be interpreted as a system of purposes - a Kantian natural purpose. Conceived in this manner, nature invites us to consider the possibility of seeing it as a recipient of moral action. As natural purpose, we are also asked to agree with the assertion that it acts autonomously, and that its action ends with the life-support system that sustains us. All these give us a conception of nature and of its interest as potentially belonging within societal institution. They allow us to ascribe to nature moral value and political agency. Thus, we conclude with two images that appear paradoxical but that would make final sense: us in nature and nature among us.

Power demonism - or the demonic nature of power - is a phenomenon found everywhere one can identify a political power center. Niccolo Machiavelli is the person who revealed clearly for the first time the nature of power demonism. Paradoxically, far from being himself a demonic being-- a description which Goethe ascribed to the meaning of this term - the author of The Prince was just a realistic theoretician of his time. Power demonism is the ability of the politician to create the general conditions to achieve political power from the dark side of the individual. This phenomenon evidently has a destructive potential.

This study deals with the notions of theory and practice as found in Aristotle, Plotinus, and Marx - whose philosophies also informed and underpinned the discourse of various theologians. Their perspectival notions are presented and explained through contextual or geographical rootedness. Tensions identified in the variations of meaning and prioritization of either theory or practice in these authors are highlighted and traced from contextuality which is itself generative of specific characteristics of philosophies - also important for the orientations and directions of Christian theologies.