The theme of this essay centers on the ways in which the theology of St. Bonaventure, who lived in the thirteenth century, can truly enhance the theological thinking of the twenty-first century. Bonaventure’s theological approach is fundamentally inter-relational, and inter-relational ways of thinking dominate the cultures of today’s world. Are these two forms of inter-relational perception compatible with one another? In this lecture, I attempt to show that the Franciscan world-view, especially as formulated by Bonaventure, offers a major format that (...) unites our current world with a current and deeply respected religious way of thinking. The basis for this inter-connection can be stated in a succinct way: in.. (shrink)

What, if anything, do we epistemically owe to each other? Various “traditional” views of epistemology might hold either that we don’t epistemically owe anything to each other, because “what we owe to each other” is the realm of the moral, or that what we epistemically owe to each other is just to be epistemically responsible agents. Basu (2019) has recently argued, against such views, that morality makes extra-epistemic demands upon what we should believe about one another. So, what we owe (...) to each other is not just a matter of word and deed, but also of belief. And in fact, Basu argues, sometimes those moral demands require us to believe in ways that cut against orthodox epistemic norms. This paper has three aims. First, to offer two strategies for accommodating the kinds of cases Basu discusses while nonetheless holding that only epistemic normativity makes demands on belief. Second, to offer an alternative account of what we owe to each other that does not hold that morality demands that we sometimes believe against our evidence or in violation of epistemic norms. And third, to give a brief diagnosis of why it seems intuitive that morality makes extra-epistemic doxastic demands on us. Ultimately, I argue that what we epistemically owe to each other does not require us to violate orthodox, invariantist epistemic norms. Morality demands that we have a proper regard for others, not that we sometimes believe against our evidence. (shrink)

In virtue of what are we responsible for our beliefs? I argue that doxastic responsibility has a crucial social component: part of being responsible for our beliefs is being responsible to others. I suggest that this responsibility is a form of answerability with two distinct dimensions: an individual and an interpersonal dimension. While most views hold that the individual dimension is grounded in some form of control that we can exercise over our beliefs, I contend that we are answerable for (...) our beliefs as long as they reflect our evaluative commitments and dispositions, or are products of our reasoning, where this does not amount to a form of control. I next argue that answerability has a second, largely neglected dimension: the interpersonal dimension, which is grounded in what I call our relations of doxastic dependence. As social creatures, we depend on one another in our capacity as believers. We depend on one another as believers not only in epistemic ways, but also in practical ways, because our beliefs inform and motivate our actions, and allow us to participate in shared practical goals. Depending on one another in these ways is an unavoidable part of cooperating in the shared project of pursuing epistemic and practical success, and it makes us vulnerable to both epistemic and moral harm. It is because of this, I argue, that answerability has interpersonal normative force upon us: we are subject to legitimate expectations associated with participating in relations of doxastic dependence. (shrink)

The book is about three things. First, how Ancient thinkers perceived humans as like or unlike other animals; second about the justification for taking a humane attitude towards natural things; and third about how moral claims count as true, and how they can be discovered or acquired. Was Aristotle was right to see continuity in the psychological functions of animal and human souls? The question cannot be settled without taking a moral stance. As we can either focus on continuity or (...) on discontinuities, how should natural science draw the boundaries? Moral agents act and react in a world that they see under a certain description, and there is no value free science that can settle what is the correct description. This book asks us to think about where moral justification could come from, and suggests that the supposed ‘moral status’ of the object cannot provide the answer. For the moral status of the object is a product of our own imagination, and once we see that, we also see that there remains the question where we ought to have the will to see it. Furthermore, since the perception of moral truth involves the development of imagination and will, the means to attain it will be better served by engagement with poetry and literature than with enquiries that seek to exclude the engagement of the imagination, or any appeal to the beauty of nature or the love of one's fellow creatures. (shrink)

The economic mentality, which is a subfield of economic history studies, has been a little worked area on itself since Sabri F. Ülgener, except names such as Ahmet Tabakoğlu and Ahmet G. Sayar in economic history and history of economic thought area. This area, referred to as the Ottoman or Turkish economic mentality, was tried to be explained more by religion with M. Weber, W. Sombart and R.H. Tawney's influence. The explanation to be made here is based on social culture. (...) Social culture refers to language as Turkish, holistic and particularist culture. It is moved from Hüseyin R. Göktaş's Turkish as language and Murat Önderman's views on collectivist and particularist culture and social control while it is presented economic mentality of the "work" in Turkish and its projection on language. In the context of culture, the subject has been finalized with a proposal for a history period and a naming for Turks. (shrink)

The paper analyses the concept of rationality as developed in the philosophical considerations of Robert Brandom. It is the analysis of Brandom's pragmatically-oriented discourse concerning the issue of rationality from the perspective of human being's linguistic practices, where only upon meeting the other members of specific linguistic community the aspects of human nature we may characterise by the term rationality are manifested. The central part of this paper treats Brandom's normative idiom that he postulates as explanatorily most suitable for understanding (...) the linguistic practices and the idea of rationality based upon them. (shrink)

Globalization; economic aspects; economic conditions; foreign economic relations; Turkey.

the contrast and similarity between Rist and Macintyre can be better understood if we take into account their different interpretations of the Republic, especially their 1) descriptions of the primary problem faced by Plato, 2) their interpretation of Plato’s response to the problem, and 3) their evaluation of the contemporary relevance of the problem and his response. The differences and similarities between the views of MacIntyre and Rist on the Republic reflect much larger difference and similarities on the fundamental nature (...) of moral philosophy, the problem of relativism, and the importance of God for ethics. I have illustrated these similarities and differences in the context of their understanding of the problems faced by Plato, the nature and adequacy of his response, and the relevance of the response of later philosophical ethics. (shrink)

Thomas Aquinas produced a voluminous body of work on moral theory, and much of that work is on virtue, particularly the status and value of the virtues as principles of virtuous acts, and the way in which a moral life can be organized around them schematically. Thomas Osborne presents Aquinas's account of virtue in its historical, philosophical and theological contexts, to show the reader what Aquinas himself wished to teach about virtue. His discussion makes the complexities of Aquinas's moral (...) thought accessible to readers despite the differences between Thomas's texts themselves, and the distance between our background assumptions and his. The book will be valuable for scholars and students in ethics, medieval philosophy, and theology. (shrink)

Located in the northwest of the Lake Van basin, the city of Malazgirt was an important area of the kingdom of Urartu from its earliest period due to its stra- tegic location. Inscriptions of king Minua (810–785/80 BCE) mention important construction projects, including fortresses, temples, and irrigation canals, in and around Malazgirt. This article deals with the Urartian presence in Malazgirt, presents new Urartian inscriptions, and considers their significance for historical geography. Particularly important is the Leter stele, which informs us (...) of the correct reading of the name of the irrigation canal built by King Minua—Mezaiani, the antecedent form of Malazgirt. Another stele documents the agricultural activities of King Argišti (780–756 BCE). (shrink)

In this work, Kenan Malik explores the history of moral thought as it has developed over three millennia, from Homer's Greece to Mao's China, from ancient India to modern America. It tells the stories of the great philosophers, and breathes life into their ideas, while also challenging many of our most cherished moral beliefs.

This book offers an exciting look at the important and often uneasy place of philosophy in cultural theory today. In the United States and Britain, cultural studies has taken a largely non-philosophical form. Yet, in its hostility to disciplinary boundaries and its search for theoretical generality, cultural studies has much in common with a philosophical tradition of totalization from which it has historically distanced itself. Throughout, Osborne shows how and why concepts currently popular in cultural theory have brought philosophical (...) questions to center stage. He discusses many important thinkers who have straddled the philosophy-cultural divide such as Benjamin, Adorno, Jameson, and Clement Greenberg. (shrink)

The death anxiety is one of the leading existential problems. Religiosity, on other hand, plays an important role in coping with death anxiety. However, studies on the relationship between death anxiety and religiosity have revealed conflicting results. The primary purpose of this study is to evaluate the relationship between religiosity and death anxiety and to identify possible causes of conflicting results. The study used a systematic review method to examine both correlational and experimental studies. The studies reviewed draw attention to (...) two important results. First, although there are generally inconsistent relationships between religiosity and death anxiety, especially intrinsic religious orientation is negatively associated with death anxiety. Second, mortality salience increases the religious beliefs of the religious while producing inconsistent results for the nonreligious. On the other hand, these studies have some critical limitations. One of these limitations, the measures of religiosity and death anxiety used in studies wide variety, and their reliability and cross-cultural validity can be problematic. Implicitly measuring religiosity and death anxiety can help solve this problem. Another limitation is that the experimental studies were very few and those that did were mostly done with participants from the Judeo-Christian religious tradition. Therefore, there is a need to conduct studies (especially experimental) from different religious and cultural traditions to overcome this limitation. The current review is essential to have better understanding the relationship between religiosity and fear of death and guiding future studies. (shrink)

Why does philosophy give some people a headache, others a real buzz, and yet others a feeling that it is subversive and dangerous? Why do a lot of people think philosophy is totally irrelevant? What is philosophy anyway? The ABCs of philosophy??—easy to understand but never simplistic. Beginning with basic questions posed by the ancient Greeks - What is knowledge? What is good and evil? Philosophy For Beginners traces the answers given by western philosophy over the last 2,500 years.

Bu çalışmada, Türkiye’de 1963 ile 2012 yılları arasında din psikolojisi alanında yapılan ve hala devam eden yüksek lisans ve doktora tezlerine ilişkin analizler yer almaktadır. Bunun yanında din psikolojisinin Türkiye’de akademide yer alışına dair kısa bir tarihçe vardır. Bu çalışmanın amacı, din psikolojisi doktora tezlerine ilişkin bir bibliyografya oluşturarak, araştırmacılara ve lisansüstü öğrencilerine bir katalog sunmaktır. Ayrıca, tezlere ait verilerin analizleriyle, yapılacak yeni çalışmalara yol göstermek amaçlanmıştır. Yöntem olarak literatür taraması yapılmış, farklı kurumların katalogları taranmış ve alandaki akademisyenlerle görüşülmüştür. Elde (...) edilen bilgiler doğrultusunda tezler, yüksek lisans ve doktora tezleri olarak tasnif edilmiş ve yazar referans alınarak alfabetik sıraya göre dizilmiştir. Tez başlıklarının içerdikleri konular tespit edilmiş ve bu veriler analiz edilmiştir. (shrink)

Post-classical period witnessed intense debates on aspects of the Avicennan theory of science. Among them one set of discussions concerned the issue of subject matter (mabāhith al-mawdūʿ) in a science. They were raised by Ṣadr al-Sharīʿa (d. 747/1346) in the introduction of his al-Tawḍīh, a commentary on his legal theory text al-Tanqīḥ. Therein, he raised three questions: (1) whether the subject matter of a science can be multiple, (2) what restricting subject matter of a science means, and (3) whether one (...) thing can be the subject matter of multiple sciences. Taftāzānī (d. 792/1390), a proponent of the Avicennan theory, objected to Ṣadr al-Sharīʿa’s positions in his al-Talwīḥ, the most well-known supercommentary on al-Tawḍīh. The paper analyzes this debate on the issue of subject matter in sciences, and thus sheds light on the reception of an important aspect of the Avicennan theory of science in the postclassical period. (shrink)

Analogy among characters is not the only structural device which blurs the boundaries of the self. The very repetition of the act of narration, involving a chain of quotations, makes the story a perfect example of what Jakobson calls "speech within speech"1 and divorces the various characters from their own discourse. In addition to the real author's speech to the real reader, crystallized in that of the implied author to the implied reader, the whole story is the speech of an (...) extradiegetic-heterodiegetic narrator who, in the footnote, calls himself "editor" and who sums up Liddell Hart's account and juxtaposes it with Yu Tsun's dictated statement. Just as the editor quotes Tsun, so Tsun, an extradiegetic-homodiegetic narrator, quotes Albert who in turn quotes Ts'ui Pên, sometimes verbatim, as in the case of the crucial letter, sometimes by conjecture, as in the instance of Pên's supposed declarations about the book and the maze. Quotation, then, is a dominant narrative mode in this story, and quotation is the appropriation by one person of the speech of another. Since a person is to a large extent constituted by one person of his discourse, such an appropriation implies, at least partly, an interpenetration of personalities. Thus both repetition through analogy and repetition through quotation threaten the absolute autonomy of the self. · 1. Roman Jakobson, "Linguistics and Poetics," in Essays on the Language of Literature, ed. Seymour Chatman and Samuel R. Levin , pp. 296-322. Shlomith Rimmon-Kenan is a senior lecturer in the department of English at the Hebrew University of Jerusalem. The author of The Concept of Ambiguity: The Example of James, she is currently writing on the poetics of repetition and, in collaboration with Moshe Ron, on contemporary narrative theory. (shrink)

For much of the past half century, politicians and scientists have largely spoken with a single voice on the issue of race. The experience of Nazism and the Holocaust made racial science politically unacceptable. It also shaped the scientific consensus that race was a social myth, not a biological reality. Today, however, that scientific consensus is beginning to crack.

_A Critical Sense_ brings together in a single volume the leading figures of contemporary radical theory. Moving freely between philosophy, politics and cultural studies, it offers a fascinating overview of the lines of thought of today's intellectual left. Marxism, feminism, psychoanalysis and critical theory, literary studies, deconstruction, pragmatism, postcolonial and queer theory are discussed in a series of interviews from the journal _Radical Philosophy_. Those interviewed are: Judith Butler Cornelius Castoriadis Drucilla Cornell Axel Honneth Istvan Meszaros Edward Said Renata Salecl (...) Gayatri Chakravorty Spivak Cornel West Slavoj Zizek For those unfamiliar with the often daunting work of some of today's most important thinkers, _ACritical Sense_ will offer an ideal introduction; for those already acquainted with the writings of the theorists interviewed here, the collection will throw new - and often surprising - light on familiar ground. (shrink)

Global security cannot be achieved until people view the world as a global community. Until such time, differences will continue to be perceived as threatening. These perceived “threats” are the primary threat to global security. This volume proposes methods for minimizing the “us versus them” mentality so that we can build a sense of global community.

Polyhedral functions provide a model for an important class of problems that includes both linear programming and applications in data analysis. General methods for minimizing such functions using the polyhedral geometry explicitly are developed. Such methods approach a minimum by moving from extreme point to extreme point along descending edges and are described generically as simplicial. The best-known member of this class is the simplex method of linear programming, but simplicial methods have found important applications in discrete approximation and statistics. (...) The general approach considered in this text, first published in 2001, has permitted the development of finite algorithms for the rank regression problem. The key ideas are those of developing a general format for specifying the polyhedral function and the application of this to derive multiplier conditions to characterize optimality. Also considered is the application of the general approach to the development of active set algorithms for polyhedral function constrained problems and associated Lagrangian forms. (shrink)

Examines the meaning of tolerance, its importance in modern society, and the kinds of intolerance or prejudice that may prevent people from respecting differences in others.

Although Elizabeth Anscombe’s work on causation is frequently cited and anthologized, her main arguments have been ignored or misunderstood as havingtheir basis in quantum mechanics or a particular theory of perception. I examine her main arguments and show that they not only work against the Humean causaltheories of her time, but also against contemporary attempts to analyze causation in terms of laws and causal properties. She shows that our ordinary usage does not connect causation with laws, and suggests that philosophers (...) emphasize laws for mostly historical reasons. Moreover, she argues that the core of causation is derivativeness, which is as neglected now as when she wrote. Her focus on derivativeness indicates to us how we can both avoid the position that the causal “because” is truth-functional and yet still hold that causal statements are really explanatory. (shrink)

Bu makale Aristotelesçi bilim teorisinin ve filozofların ilmî eserlere belirli konularla giriş yapma geleneğinin İslamî ilimlerin tasavvur edilmesi ve sunulmasında etkili olduğunu fıkıh usulü el kitaplarından Muhtasarü’l-Müntehâ’nın girişi üzerine yapılan tartışmalara binaen göstermektedir. Aristotelesçi bilim teorisi her ilmin konu, ilke ve meselelerden oluştuğunu ileri sürmekte, felsefî mukaddime yazma geleneği ise bir eserin konusunu, amacını ve sair belli başlı meselelerini ele alarak giriş yapma tarzını sunmaktaydı. Makale felsefî bilim teorisiyle ilmî eserlere mukaddime yazma geleneğinin, İbnü’l-Hâcib’in (ö. 646/1249) Muhtasarü’l-Müntehâ’sının girişi üzerine yapılan (...) şerh ve haşiyelerde kesiştiklerini göstermektedir. Bu metne onlarca şerh ve haşiye yazılmıştır, fakat makalede bunlar içerisinden on üç ve on dördüncü yüzyıllarda Kâdî el-Beyzâvî (ö. 691/1291-92), Ziyâüddin et-Tûsî (ö. 706/1306-7), Kutbüddin eş-Şîrâzî (ö. 710/1311), Cemâleddin el-Hillî (ö. 726/1325), Bedreddin et-Tüsterî (ö. 732/1332), Adudüddin el-Îcî (ö. 756/1355), Sa‘deddin et-Teftâzânî (ö. 792/1390) ve Seyyid Şerif el-Cürcânî (ö. 816/1413) tarafından yazılanlar incelenmektedir. İbnü’l-Hâcib’in giriş mahiyetindeki iki cümlesi üzerine yapılan yorumlar mebâdî kelimesinin ilkeler ve başlangıçlar şeklindeki -ilki bilim teorisi ikincisi ise bilimlere giriş yazma geleneğiyle ilişkili olan- iki anlamı arasındaki gerilimi göstermektedir. Makale İbnü’l-Hâcib’in Muhtasar’ı üzerine yapılan şerh ve haşiyelerdeki tartışmalar üzerinden hem fıkıh usulünün tasavvur ve sunumunun felsefî bilim teorisi ve bilimlere giriş yazma geleneği doğrultusunda olduğunu hem de bu metnin mebâdî kavramının lügavî ve ıstılahî anlamlarını kapsayacak şekilde yeniden tasavvur edilmesini tetiklediğini ortaya koymaktadır. En nihayetinde, mebâdî üzerine yapılan tartışmaların bir bilimin birlik yönünü bilmeyi temellendiren etkili bir argümanı doğurduğu, ayrıca o dönemdeki yaygın bilim teorisine karşı ilimlerin esasında üç değil tek bir öğeden oluştuğu şeklinde bir eleştiriye yol açtığı gösterilmektedir. (shrink)

This paper concerns Aristotle and Galen’s scientific method and the place of philosophy in their natural scientific endeavors as manifested in their discussions on the role of the heart in the formation of the embryo. I will begin first by discussing Aristotle’s conception of natural sciences and his discussion on the role of the heart in the body and embryo. Following this is Galen’s critique of the role of the heart in the formation of the embryo. Galen had considerably more (...) knowledge about anatomy and the construction of the embryo, yet his scientific method is not radically different from Aristotle’s as he also utilizes both logical arguments and observational data. Nevertheless, he attempts to banish philosophers from discussing anatomical issues, thus opening the path to specialization. (shrink)

When viewed in its historical context, Ockham’s moral psychology is distinctive and novel. First, Ockham thinks that the will is free to will for or against any object, and can choose something that is in some sense not even apparently good. The will is free from the intellect’s dictates and from natural inclinations. Second, he emphasizes the will’s independence not only with respect to passions and habits, but also with respect to knowledge, the effects of original sin, grace, and God. (...) Third, Ockham consequently argues that someone is even able to will to be unhappy, and can will another’s happiness more than or even instead of his own. (shrink)

This paper connects the debate regarding perceptual representation of high-level properties and the debate regarding non-conceptual perceptual representation. I present and defend a distinction between representationally-complex properties and properties that are simpler to represent and offer ways of assessing whether a property is representationally complex. I address conditions under which such a property might be non-conceptually represented and conclude that most representationally-complex properties are simply too complex to be non-conceptually represented. Thus, most mental states that represent representationally-complex properties must be (...) conceptual. This conclusion is relevant for a variety of philosophical theories (perception, ethics, emotions, pain) and is especially dramatic with respect to accounts according to which a mental state can non-conceptually represent such properties. As a test case for applying my argument I consider a group of such accounts: non-conceptual perceptual views of emotions, which my argument entails are false. I end by considering the implications my argument has for different theories. -/- . (shrink)

In this paper, I examine several commentaries and glosses on the prolegomenon of Najm al-Dīn al-Kātibī’s (d. 675/1276–77) Shamsiyya that relate to debates on the Aristotelian and Ibn Sīnān theory of science in the postclassical period. Chief among the commentaries of the Shamsiyya is Quṭb al-Dīn al-Rāzī’s (d. 766/1365) Taḥrīr al-qawāʿid al-manṭiqiyya. This commentary, rather than the base text of the Shamsiyya, set the stage for later interpretations by Mirak al-Bukhārī (fl. 733/1332), Naṣīr al-Dīn al-Qāshānī (d. 755/1354), Saʿd al-Dīn al-Taftāzānī (...) (d. 792/1390), al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413), Dāwūd al-Khwāfī (fl. 839/1465) and ʿIṣām al-Dīn Isfarāyinī (d. 945/1538). I focus on three issues that were raised in these interpreta­tions of the Shamsiyya’s prolegomenon: (1) the place of the elements of sciences in logical corpus, (2) the notion of the prolegomenon and its content, and (3) the real essence of a science. I attend to the particular debates and contentions on these issues to reveal the general idea of science at that time. (shrink)

This article contributes to the study of the globalization of science through an analysis of Ahmed Cevdet's nineteenth-century translation of the sixth chapter of Ibn Khaldun's (d. 1406) Muqaddimah, which deals with the nature and history of science. Cevdet's translation and Ottomanization of that text demonstrate that science did not simply originate in Europe to be subsequently distributed to the rest of the world. Instead, knowledge transmitted from Europe was actively engaged with and appropriated by scholars, who sought to put (...) that material within their own cultural context in a manner that could serve their own intellectual and practical needs. Cevdet's case is particularly interesting because it demonstrates that (1) Islamic conceptions of human nature, the soul and the nature of knowledge provided particularly fertile soil in which empiricist and positivist traditions could take root, and (2) aspects of modern science – specifically its ostensive separation from metaphysical debates – made it more attractive to Islamic theologians than was, for example, the work of Aristotelian philosophers. Through an exploration of Cevdet's career and a close analysis of his historiographical treatment of Ibn Khaldun's account of sciences, this article foregrounds the agency of non-Europeans in the late nineteenth-century circulation of scientific knowledge. (shrink)

Background and methods: Psychiatric research can occasionally present particular ethical dilemmas, but it is not clear what kind of problems local research ethics committees actually experience in this field. We aimed to assess the type of problems that committees encounter with psychiatric research, using a postal survey of 211 LRECs.Results: One hundred and seven of those written to replied within the time limit. Twenty eight experienced few problems with psychiatric applications. Twenty six emphasised the value of a psychiatric expert on (...) the committee. The most common issues raised were informed consent and confidentiality . The use of placebos , the validity of psychiatric questionnaires and overuse of psychiatric “jargon” in psychiatric applications also raised concern.Conclusions: Our results suggest that LRECs have specific concerns regarding methodology, consent, and confidentiality in psychiatric research, and that they find psychiatric input invaluable. (shrink)

Considerable attention in bioethics has been devoted to moral expertise and its implications for handling applied moral problems. The existence and nature of moral expertise has been a contested topic, and particularly, whether philosophers are moral experts. In this study, we put the question of philosophers’ moral expertise in a wider context, utilizing a novel and global study among 4,087 philosophers from 96 countries. We find that despite the skepticism in recent literature, the vast majority of philosophers do believe in (...) moral expertise and in the contribution of philosophical training and experience to its acquisition. Yet, they still differ on what philosophers’ moral expertise consists of. While they widely accept that philosophers possess superior analytic abilities regarding moral matters, they diverge on whether they also possess improved ability to judge moral problems. Nonetheless, most philosophers in our sample believe that philosophers possess an improved ability to both analyze and judge moral problems and that they commonly see these two capacities as going hand in hand. We also point at significant associations between personal and professional attributes and philosophers’ beliefs, such as age, working in the field of moral philosophy, public involvement, and association with the analytic tradition. We discuss the implications of these findings for the debate about moral expertise. -/- . (shrink)