Concept Of Gift Research Articles

GIFTING IN THE COURT OF THE QADI: AN OVERVIEW ON JUDICIAL ETHICS IN ISLAMIC- OTTOMAN LAW

Regulations were made in Islamic law and Ottoman Empire so that judges could decide independently, impartially and fairly. In this article, the limits of the jud-ge’s giving and receiving gifts from the parties or potential parties of the case will be examined. The boundaries of gift-giving and receiving, which are among the most significant manifestations of the integrity qualities of judges, constitute one of the main topics of the article in this regard. The differences between the con-cepts of gift and bribe will be tried to be stated. It will be seen that Ottoman prac-tice was not different from Islamic law. In the codes enacted in the Tanzimat period, it was tried to prevent judicial bribery by counting which gifts the judges could receive one by one. From this perspective, the aim of the article is to convey the boundaries of gift-giving and receiving by judges, which even today do not have definite limits, as found in Islamic and Ottoman law, in order to shed light on possible regulations that could be made in this regard.

On language gifts: public discourses on Kazakh and Russian in Kazakhstan

ABSTRACT This article examines public discussions on Kazakh and Russian in post-Soviet Kazakhstan between 1989 and 2019 by using the Sociology of Knowledge Approach to Discourse. It focuses on how conflicting knowledge orders of the sociolinguistic reality are discursively (re)produced and advanced by various social actors in order to be accepted as ‘true’ and ‘legitimate’ in Kazakhstani society. Based on the concept of gift, the article reconstructs the language conflict as a dynamic discursive process of meaning-making and knowledge ordering in which the cultural values of the Kazakh and Russian language gifts and self-perceptions of Kazakhs and Russians are negotiated.

Postface

The postface casts a transversal view on the various papers published in this issue. It first underscores how their common scientific project raises questions which bring new developments in anthropological descriptions and analyzes. It highlights furthermore how Alain Testart’s theoretical contribution on the concepts of gift and outside market exchanges can be put in practice by enlightening and bringing new analyzes on local social facts and observations. As observed in several articles, it shows that the same fact may lead to different if not opposite interpretations by local actors, thus possibly giving rise to misunderstandings between them. This possibility makes it all the more to difficult to analyze the very nature of economical transfers, and suggests a more subtle outlook on what actually takes place. A comparison is made at last between these south-east asian case studies and descriptions and analyzes pertaining to African pastoral societies.

The life and death construct in heart transplant patients

The technological advances of medicine, and specifically the techniques of organ transplants, have allowed crossing the border of life and death. This is especially relevant in the case of heart transplant, since its symbolism requires a redefinition not only of these traditional concepts, but also of the body or of one's own identity. To explore the experiences of patients after receiving a heart from a donor. A phenomenological qualitative approach, through Merleau Ponty and Levinas perspectives, was conducted to capture the subjective experiences of heart transplant patients. We conducted 22 in-depth interviews: 12 with heart transplant patients from two hospitals in Madrid (Spain), and 10 with relatives who lived with them. The line between life and death is erased for heart transplant patients. Three main themes arose from the analysis: towards death, the frontier between life and death, and towards life. The need to redefine the concepts of life and death is structured around issues such as the thought of facing one's own death and the concept of gift and resurrection. Organ transplant techniques open the door to a new definition of death, of the identity of the body and its parts and the limits of life. Considering the cultural, legal, psychological, social and symbolic elements involved in the heart transplant process, a qualitative approach provides new avenues of understanding the clinical process from the patients' perspective.

«Практика заботы» Луиджины Мортари как социологический паззл

Антон Александрович Смолькин – к. с.н., зав.кафедрой гуманитарных дисциплин Института общественных наук РАНХиГС; научный сотрудник МВШСЭН, Москва, Россия. Электронная почта: anton.smolkin@gmail.com
 
 Обзор посвящен анализу концепции итальянского философа Луиджины Мортари, развивающей идеи Хайдеггера о заботе как фундаментальном компоненте человеческого существования. Этот сюжет может выступать ресурсом объяснения социального, учитывая беспрецедентность масштабов необходимой людям как биологическому виду заботы друг о друге, от материнского внимания до некоторых форм разделения труда. Согласно Мортари, забота (care) подразумевает удовлетворение таких потребностей Другого, которые тот не способен удовлетворить самостоятельно, в противном случае речь идет об обслуживании (service), при этом предметом подлинной заботы может быть лишь удовлетворение жизненно важных потребностей. Долгое время забота как самостоятельная ценность оказывалась на периферии исследовательских интересов, предпочтение отдавалось идеологически более привлекательной автономности; однако человек лишь часть жизни проводит в состоянии автономии, и в этот период обычно сам выступает источником заботы. Отсюда критика Мортари либерального взгляда на автономность как цель и ключевую ценность, а не один из этапов жизни, что открывает перспективы понимания недостижимости автономии кроме как ценой разрушения социального. Однако критика либеральной модели автономности может иметь нежелательные политические последствия, оборачиваясь оправданием патернализма и тоталитаризма. Дополнительную сложность Мортари обнаруживает в неформализуемости заботы о Другом из-за его принципиальной непознаваемости, что налагает на заботящегося особую ответственность. Например, быть хорошей медсестрой не означает строгое соблюдение должностных инструкций – необходимые компетенции нарабатываются опытным путем – благодаря переосмыслению случаев из практики. Мортари утверждает, что забота обесценена и не вознаграждается адекватным образом потому что это женская функция, но допустимо предположить, что основную роль здесь сыграла ее неизмеряемость и неформализованность. Идеализируя заботу как одаривающее действие, в своей критике моссовской концепции дара, Мортари игнорирует функции дара по сборке социального.

INDAGAÇÕES SOBRE AS NOVAS FORMAS DE FABRICAÇÃO DO HUMANO À LUZ DA NOÇÃO DE DÁDIVA DE MARCEL MAUSS

Buscaremos articular a lógica implicada nas doações de material de engendramento (sêmen, óvulos e embriões), praticadas no campo das novas tecnologias reprodutivas (NTR), com o sistema de trocas de algumas sociedades arcaicas, descrito por Marcel Mauss em seu célebre artigo Ensaio sobre a dádiva(1924/1974). Esta articulação será também trabalhada a partir de três importantes intérpretes deste ensaio - Lévi-Strauss, Maurice Godelier e George Bataille -, de modo a extrair dela algumas consequências e explicitar alguns questionamentos que as NTR colocam para a psicanálise e vice-versa.

Economía de la Reciprocidad: Una aproximación a la Economía Social y Solidaria desde el concepto del don

In different academic and descriptive texts regarding the Social Solidarity Economy (SSE) it is explicitly stated that this “new economy” is based on a rationale that is different from the utilitarian one and from the pursuit of private accumulation of surplus. In much of the current economic behavior in diverse societies and historical contexts one finds the logic of “gift”, which can help understand various behaviors related to exchange, solidarity, reciprocity and redistribution which underpin many of the strategies, activities, relationships and endeavors of the SSE. This behavior corresponds to other logics and rationalities that are beyond the so-called homo economicus. The concept of gift is an appropriate paradigm to understand the ethos underlying such relationships and to describe the ties and links in the SSE. This paper discusses a conceptual and theoretical approach to the concept of gift and the substantivism proposed by Polanyi as factors that help understand some of the strategies and rationales present in the SSE. It also summarizes some recent ethnographic studies in the northern highlands of Ecuador that identify the validity and importance of institutions characterized by reciprocity and the logic of gift. Key words: Social Solidarity Economy, gift, reciprocity, substantivism.

Being and Givenness In Kierkegaard’s Pseudonymous Authorship

Kierkegaard's narrative of self-becoming, his philosophy of change or actualisation, marks what has been called his radical departure from traditional Western conceptions of relationship between existence and essence.1 If ethics, according Kierkegaard, pertains single existing human and not race, then and highest must regard as such and not qua particular of human species: ethical . . . is for individuals, he writes, while telos is for the whole human race.2 If, then, is not a given universal, it must either be given every separately orbe responsibility of every formulate for and by himself. As we shall see, Kierkegaard holds both these options together in dialectical tension: infinite good (or Salighed) is posited by self for itself only on ground of a potency which is given with immediate life of every human being. This is, then, according Kierkegaard's ontology of self, mode in which being is received. In terms of this ontology, being is received, not as essence, but as pure potency; immediacy is of being as potential be.3 And yet, as I shall try show, concept of potency is not a negative one for Kierkegaard as it is for Aristotle. This means that 'for what' of every potency is also given within immediacy-only not in terms of a metaphysical necessity. Rather, 'for what' inherent in immediate potential of selfhood must be conceived in terms of possibility, or freedom, alone. The 'positive' in Kierkegaard's understanding of potency is that for potency remain true itself it must not violate its being as being-free for itself, so that freedom is understood be, at least in pseudonymous works, an end unto itself. The wider purpose of this essay is provide some of groundwork that will make it possible add Kierkegaard's voice recent cross-over discussions in philosophy and theology regarding concepts of gift and (Marion, Derrida, Milbank). In order do this, it is necessary interpret one use of Kierkegaard's term (Umiddelbarhed) as givenness of being. It will then be necessary trace Kierkegaard's interpretation of being as (Virkelighed) and follow peculiar dialectic of passivity (reception) and activity (response) at play in every change from potency actuality. Kierkegaard deploys term in various contexts and on several topoi. I wish not only identify immediacy as one such topos, but also show how it operates as original condition of possibility for every change from potency actuality-the condition of possibility, that is, for every higher hypostasis of spirit. This rather formal preamble will then set stage for an investigation of Vigilius Haufniensis' phenomenology of fate. This will serve not only as an example of one way relates immediacy of his or her being, but also as a way observe dynamics of actualisation at work in finite spirit's response suffering inherent in all being-given. Actuality Being as Actuality in every one of its modes, corresponds existence, to individual who lies outside and is not absorbed in concept.4 The kind of being that Kierkegaard refers as he thus opposes ideal being-which at one point he even downgrades from status of 'being' at all.5 Actuality, in every one of its modes, thus cannot be thought, for thought dissolves or translates actuality into possibility, into a thought-essence or concept.6 If this means that Kierkegaard conceives of being, once again, as an and not a metaphysical category, it does not imply that actuality is something other than metaphysical definition of unity of thought and being, but it does mean that Kierkegaard ethically reverses priority of terms. …

Helping Americans adapt to the Japanese cultural system

Compares some of the cultural differences between the American and Japanese cultures. States that because of the emphasis on the personal relationship in business held by the Japanese, a minor mistake in business etiquettes can result in failure. Considers the concept of gift giving, visiting and the role of women. Discusses Japanese business practices and suggests that for success there must be adaptation to the customs and practices of the Japanese and the individual is more important than the process.