In this paper, we introduce the integer programming in neutrosophic environment, by considering coffecients of problem as a triangulare neutrosophic numbers. The degrees of acceptance, indeterminacy and rejection of objectives are simultaneously considered. The Neutrosophic Integer Programming Problem (NIP) is transformed into a crisp programming model, using truth membership (T), indeterminacy membership (I), and falsity membership (F) functions as well as single valued triangular neutrosophic numbers. To measure the efficiency of the model, we solved several numerical examples.

This sixth volume of Collected Papers includes 74 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2015-2021 by the author alone or in collaboration with the following 121 co-authors from 19 countries: Mohamed Abdel-Basset, Abdel Nasser H. Zaied, Abduallah Gamal, Amir Abdullah, Firoz Ahmad, Nadeem Ahmad, Ahmad Yusuf Adhami, Ahmed Aboelfetouh, Ahmed Mostafa Khalil, Shariful Alam, W. Alharbi, Ali Hassan, Mumtaz Ali, Amira S. Ashour, Asmaa Atef, Assia Bakali, Ayoub Bahnasse, A. A. Azzam, (...) Willem K.M. Brauers, Bui Cong Cuong, Fausto Cavallaro, Ahmet Çevik, Robby I. Chandra, Kalaivani Chandran, Victor Chang, Chang Su Kim, Jyotir Moy Chatterjee, Victor Christianto, Chunxin Bo, Mihaela Colhon, Shyamal Dalapati, Arindam Dey, Dunqian Cao, Fahad Alsharari, Faruk Karaaslan, Aleksandra Fedajev, Daniela Gîfu, Hina Gulzar, Haitham A. El-Ghareeb, Masooma Raza Hashmi, Hewayda El-Ghawalby, Hoang Viet Long, Le Hoang Son, F. Nirmala Irudayam, Branislav Ivanov, S. Jafari, Jeong Gon Lee, Milena Jevtić, Sudan Jha, Junhui Kim, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Songül Karabatak, Abdullah Kargın, M. Karthika, Ieva Meidute-Kavaliauskiene, Madad Khan, Majid Khan, Manju Khari, Kifayat Ullah, K. Kishore, Kul Hur, Santanu Kumar Patro, Prem Kumar Singh, Raghvendra Kumar, Tapan Kumar Roy, Malayalan Lathamaheswari, Luu Quoc Dat, T. Madhumathi, Tahir Mahmood, Mladjan Maksimovic, Gunasekaran Manogaran, Nivetha Martin, M. Kasi Mayan, Mai Mohamed, Mohamed Talea, Muhammad Akram, Muhammad Gulistan, Raja Muhammad Hashim, Muhammad Riaz, Muhammad Saeed, Rana Muhammad Zulqarnain, Nada A. Nabeeh, Deivanayagampillai Nagarajan, Xenia Negrea, Nguyen Xuan Thao, Jagan M. Obbineni, Angelo de Oliveira, M. Parimala, Gabrijela Popovic, Ishaani Priyadarshini, Yaser Saber, Mehmet Șahin, Said Broumi, A. A. Salama, M. Saleh, Ganeshsree Selvachandran, Dönüș Șengür, Shio Gai Quek, Songtao Shao, Dragiša Stanujkić, Surapati Pramanik, Swathi Sundari Sundaramoorthy, Mirela Teodorescu, Selçuk Topal, Muhammed Turhan, Alptekin Ulutaș, Luige Vlădăreanu, Victor Vlădăreanu, Ştefan Vlăduţescu, Dan Valeriu Voinea, Volkan Duran, Navneet Yadav, Yanhui Guo, Naveed Yaqoob, Yongquan Zhou, Young Bae Jun, Xiaohong Zhang, Xiao Long Xin, Edmundas Kazimieras Zavadskas. (shrink)

This twelfth volume of Collected Papers includes 86 papers comprising 976 pages on Neutrosophics Theory and Applications, published between 2013-2021 in the international journal and book series “Neutrosophic Sets and Systems” by the author alone or in collaboration with the following 112 co-authors (alphabetically ordered) from 21 countries: Abdel Nasser H. Zaied, Muhammad Akram, Bobin Albert, S. A. Alblowi, S. Anitha, Guennoun Asmae, Assia Bakali, Ayman M. Manie, Abdul Sami Awan, Azeddine Elhassouny, Erick González-Caballero, D. Dafik, Mithun (...) Datta, Arindam Dey, Mamouni Dhar, Christopher Dyer, Nur Ain Ebas, Mohamed Eisa, Ahmed K. Essa, Faruk Karaaslan, João Alcione Sganderla Figueiredo, Jorge Fernando Goyes García, N. Ramila Gandhi, Sudipta Gayen, Gustavo Alvarez Gómez, Sharon Dinarza Álvarez Gómez, Haitham A. El-Ghareeb, Hamiden Abd El-Wahed Khalifa, Masooma Raza Hashmi, Ibrahim M. Hezam, German Acurio Hidalgo, Le Hoang Son, R. Jahir Hussain, S. Satham Hussain, Ali Hussein Mahmood Al-Obaidi, Hays Hatem Imran, Nabeela Ishfaq, Saeid Jafari, R. Jansi, V. Jeyanthi, M. Jeyaraman, Sripati Jha, Jun Ye, W.B. Vasantha Kandasamy, Abdullah Kargın, J. Kavikumar, Kawther Fawzi Hamza Alhasan, Huda E. Khalid, Neha Andalleb Khalid, Mohsin Khalid, Madad Khan, D. Koley, Valeri Kroumov, Manoranjan Kumar Singh, Pavan Kumar, Prem Kumar Singh, Ranjan Kumar, Malayalan Lathamaheswari, A.N. Mangayarkkarasi, Carlos Rosero Martínez, Marvelio Alfaro Matos, Mai Mohamed, Nivetha Martin, Mohamed Abdel-Basset, Mohamed Talea, K. Mohana, Muhammad Irfan Ahamad, Rana Muhammad Zulqarnain, Muhammad Riaz, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Muhammad Zeeshan, Anjan Mukherjee, Mumtaz Ali, Deivanayagampillai Nagarajan, Iqra Nawaz, Munazza Naz, Roan Thi Ngan, Necati Olgun, Rodolfo González Ortega, P. Pandiammal, I. Pradeepa, R. Princy, Marcos David Oviedo Rodríguez, Jesús Estupiñán Ricardo, A. Rohini, Sabu Sebastian, Abhijit Saha, Mehmet Șahin, Said Broumi, Saima Anis, A.A. Salama, Ganeshsree Selvachandran, Seyed Ahmad Edalatpanah, Sajana Shaik, Soufiane Idbrahim, S. Sowndrarajan, Mohamed Talea, Ruipu Tan, Chalapathi Tekuri, Selçuk Topal, S. P. Tiwari, Vakkas Uluçay, Maikel Leyva Vázquez, Chinnadurai Veerappan, M. Venkatachalam, Luige Vlădăreanu, Ştefan Vlăduţescu, Young Bae Jun, Wadei F. Al-Omeri, Xiao Long Xin.‬‬‬‬‬‬. (shrink)

This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, N. (...) Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)

This article examines the visual archive of the 1955 Asian-African Conference held in Bandung, Indonesia. Better known as the Bandung Conference or simply Bandung, this diplomatic meeting hosted 29 delegations from countries in Africa and Asia to address questions of sovereignty and development facing the emergent postcolonial world. A number of well-known leaders attended, including Jawaharlal Nehru of India, Zhou Enlai of China, Gamal Abdel Nasser of Egypt, and Sukarno of the host country, Indonesia. Given its importance, the (...) meeting was documented extensively by photojournalists. The argument of this article is that the visual archive that resulted has contributed to the enduring symbolism and mythology of Bandung as a moment of Third World solidarity. More specifically, the street photography style of many images - with leaders walking down the streets of Bandung surrounded by adoring crowds - depicted an informality and intimacy that conveyed an accessible, anti-hierarchical view of the leaders who were present. These qualities of conviviality and optimism can also be seen in images of conference dinners, airport arrivals, delegate speeches, and working groups. Drawing upon the critical work of scholars of southern Africa and Southeast Asia, this article summarily positions the concept of the 'decolonising camera' to describe both the act of documenting political decolonisation as well as the ways in which visual archives produced during decolonisation can contribute to new iconographies of the political, which are both factual and mythic at once. (shrink)

In 2011, Egypt witnessed more protests than any other country in the world: the beginning of a revolutionary process that would unfold in three waves of revolution, followed by two waves of counterrevolution. In addition to providing new and unprecedented empirical data, the book makes two theoretical contributions. First, a new framework is presented for analyzing the state apparatus in Egypt that is based on four pillars of regime support which can either prop up or press upon whoever is in (...) power: the Egyptian military, the business elite, the United States, and the multi-headed opposition. Secondly, the book brings together the literature on bottom-up revolutionary movements and top-down military coups, and introduces the concept of a coup from below in contrast to the revolution from above that took place under Gamal Abdel Nasser. (shrink)

This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran Andujar, (...) Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen (...) Giap, Dao The Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)

Askeri bir darbeyle iktidara gelen Cemal Abdülnasır, hükümeti devraldıktan sonra sosyalizmle karışık Arap milliyetçiliği ideolojisini benimsedi. Nasır'ın Arap milliyetçiliğini ulusal sınırların ötesine etkili bir şekilde yayabilmesi için güçlü siyasi propaganda araçlarına sahip olması gerekiyordu. Bu anlamda Nasır döneminde, radyo yayınları ve müzik besteleri çok etkili propaganda araçları olarak ortaya çıktı ve Nasır mali ve maddi kaynaklara önemli yatırımlar yapılmasını teşvik etti. Özellikle de Ümmü Gülsüm'ün ses yeteneği, Nasır'ın Arap milliyetçiliğini yayma çabalarını desteklemede öne çıktı ve Ümmü Gülsüm’ün sesi, bu alanda (...) etkin ve ses yetenekleri kullanılan diğer sanatçıların etkisini geride bıraktı. Bu makale, 1950’ler ve 1960’lar boyunca Nasır’ın Arap milliyetçiliğini Ortadoğu’da yayma noktasında Ümmü Gülsüm'ün sesini ve Arapların Sesi Radyosu’nu yumuşak güç unsuru olarak kullandığını iddia etmektedir. Bu kapsamda çalışma, Ümmü Gülsüm'ün Nasırcı Arap milliyetçiliğinin yayılmasına yaptığı katkının çeşitli boyutlarını beş temel hususa odaklanarak incelemektedir. İlk olarak, yumuşak gücün siyasi idealleri yaymak ve ortak bir kimlik duygusu geliştirmek için bir araç olarak kullanımını araştırmaktadır. İkinci olarak, Nasır tipi milliyetçiliğin ve radyo yayınlarının bu süreçteki rolünü irdelemektedir. Üçüncüsü, radyonun Nasır'ı desteklemek için nasıl bir siyasi propaganda aracı olduğunu araştırmaktadır. Dördüncü olarak, Ümmü Gülsüm'ün Nasırcı Arap milliyetçiliğini teşvik etmedeki araçsal rolünü analiz etmektedir. Son olarak, Ümmü Gülsüm'ün ses yeteneğinin Arap dünyasında Nasırcı milliyetçiliğin yayılması üzerindeki etkisini değerlendirmektedir. (shrink)

Abdel-Hakim Ourghi's Reform of Islam is an open indictment of prevailing conservative Islam which insists on the absolute subjugation of the body and mind of all Muslims. The author seeks a humanist understanding of Islam and aims to interpret Islam in today's terms. He argues against the historical alienation and transfiguration that still shape the collective consciousness of Muslims in the 21st Century. Using critical analysis and logic, the author aims to reveal the true core of Islam. His 40 (...) Theses include: The freedom of the individual to interpret the Qur'an No scholars as mediators between God and man Islam does not claim to possess the absolute truth Only a reformed and open Islam is a religion of peace The Qur'an as the basis of a contemporary humanist ethics. (shrink)

The two potential public spaces of political expression in the city, the mosque and the plaza, were denied their civic function for anywhere between thirty and fifty years of despotic rule across the Arab world depending on the country. Abrupt and violent revolts sometimes managed to stage their protests in one or the other for a short moment, but the reprisal of the regime was usually swift and ruthless.

In this paper an Artificial Neural Network (ANN) model, for predicting the category of a tumor was developed and tested. Taking patients’ tests, a number of information gained that influence the classification of the tumor. Such information as age, sex, histologic-type, degree-of-diffe, status of bone, bone-marrow, lung, pleura, peritoneum, liver, brain, skin, neck, supraclavicular, axillar, mediastinum, and abdominal. They were used as input variables for the ANN model. A model based on the Multilayer Perceptron Topology was established and trained using (...) data set which its title is “primary tumor” and was obtained from the University Medical Centre, Institute of Oncology, Ljubljana, Yugoslavia Test data evaluation shows that the ANN model is able to correctly predict the tumor category with 76.67 % accuracy. (shrink)

This dissertation engages the following question: how, in the absence of an uncontroversial source of moral guidance, can liberals make political and moral claims across cultural divides? While committed to toleration, liberals cannot escape the compulsion to apply basic standards of equal individual human rights and liberties universally. Under postmetaphysical conditions, however, they no longer find credible arguments that assure them of the sources of these standards in "natural law," "human nature," or "practical reason." Aware that individual rights have their (...) provenance in modern "Western" history, liberals fear being intolerant when they apply these standards universally, and experience as a result a problem of cross-cultural judgement. ;In this project I engage in a sympathetic critique of Richard Rorty's, Jurgen Habermas's and John Rawls's attempts at addressing this problem and provide a fourth alternative that cannot be absorbed by any of their frameworks. Rorty offers liberals the comforts of ethnocentrism. He assures them that political and moral judgements are always made by someone from somewhere. For this comfort, however, he extracts the exorbitant ethical price of other-disregard. Habermas derives individual rights from the universal practice of argumentation. By relying on the overly exacting standard of "rational consensus," however, he limits the applicability of his answer to liberal secular contexts. In his free-standing answer, Rawls offers the promising standard of an "overlapping consensus." His overly static use of this concept, however, drains it of its promise. ;Drawing on each of these attempts as well as on Aristotle's Rhetoric, I offer the alternative of a political project of moral persuasion. Instead of seeking to address the problem of cross-cultural judgement by coup de plume, liberals' best hope is to obviate it in practice, by forging a global, minimally liberal, overlapping consensus. As moral persuaders liberals would intrude actively in nonliberal debates and would seek to convince nonliberals from within their various lights, of the worthiness of the commitment to the freedom and equality of persons. (shrink)

Lorsque la vie apparaît comme une oeuvre d'art au plein sens du terme, elle est alors portée par ce geste d'invention de soi, geste de résistance qui déplace les lignes de force, qui vise la récupération du monde à travers une subjectivité révolutionnaire. Une des caractéristiques fondamentales de l'homme est l'altérité et l'étrangeté. Exposé à l'inconnu, il est amené à déployer son existence au-delà d'une origine ou d'un foyer. Il est acculé à puiser en lui des ressources insoupçonnées pour faire (...) face aux turbulences de l'être. Cela confère une liberté de mouvement que donnent à voir des trajectoires d'hommes exceptionnels dotés d'un courage et d'une puissance de pensée pour tracer de nouveaux chemins. Cela ne va pas sans crise de l'intériorité, sans destruction des frontières de la subjectivité faisant de l'homme un étranger sans repos et sans assise. Mais c'est dans l'échappée à la tyrannie du même que la mutation survient avec une conscience ouverte aux réalités les plus étrangères. A ce niveau se situe la lutte perpétuelle dont parle Nietzsche qui vise une transformation radicale de l'individualité. Le regard de l'étranger se situe dans cette ligne de fuite qui bouleverse les modalités du voir, propulsant l'âme vers des horizons stupéfiants à travers une puissance de la pensée où le sujet est désormais porté par l'infini de l'être. (shrink)

Comment penser les processus d’interactions culturelles? L’analyse du monde arabe est réduite trop souvent à l’analyse conjoncturelle de ces relations, elle contient trop souvent en elle-même un chauvinisme de l’universel. En effet, la force de l’idéologie de l’immédiateté, c’est sa capacité à domestiquer notre point de vue. Cela présuppose que la confiance commune de sujet connaissant est si forte que notre lecture de l’immédiat est corrélée par une analyse aussi rapprochée en termes de temps que l’événement lui-même et son commentaire (...) (par exemple les termes antagonistes : « Occident versus Orient », « guerre de civilisations »). Et pourtant bien que notre savoir se réduise en qualité de pensée, nous n’avons aucune difficulté pour dire que nous savons. Mais que savons-nous au juste à propos des relations de l’interculturalité pratique? Comment penser sans narcissisme idéologique ou ethnocentrisme scolastique, les cultures politiques extra-occidentales? Pour cela, il s’agit de se défaire du prisme des aires culturelles et de reposer à nouveau la question de l’expérience de l’universel. (shrink)

Sporadic efforts have been made to introduce computational thinking methods into K-12 education in Palestine, but these have been held back by the challenging educational environment. However, a recent in-service training initiative, funded and organized by the Ministry or Education of Palestine, constitutes a significant effort to embed computational thinking in K-12 practice. The middle school teachers who participated in the training course were invited to participate in the present study, and 38 did so. A qualitative approach involving both interviews (...) with teachers and classroom observations was used in data collection. All the teachers agreed to be observed in their classrooms, while 20 of the 38 also agreed to participate in the interviews. The findings showed that teachers of a range of topics, including social sciences and languages, employed computational thinking skills in teaching their students, but they were confronted by a number of challenges, including technical infrastructure and support, and a lack of time to prepare CT classes and space in the curriculum to deliver them. The results indicate that the most appropriate action to support teachers’ delivery of CT would be to provide peer exchanges and expert coaching in the integration of CT in the curriculum. (shrink)

The teachings, style and impact of the Qur'an have always been matters of controversy, among both Muslims and non-Muslims. But in a modern context of intercultural sensitivity, what the Qur'an says and means are perhaps more urgent questions than ever before. This major new book by one of the world's finest Islamic scholars responds to that urgency. Building on his earlier groundbreaking work, the author challenges misinterpretations of particular Qur'anic verses from whatever quarter. He addresses the infamous 'sword' verse, frequently (...) cited as a justification for jihad. He also questions the 'tribute' verse, associated with the Muslim state subjugating Jews and Christians; and the idea of Paradise in the Qur'an, often viewed by the West as emphasising merely physical pleasures, or used by Islamic fighters as their just reward for holy war. The author argues that wrenching the verses out of the context of the whole has led to dangerous ideologies being built on isolated phrases which have then assumed afterlives of their own. This nuanced, holistic reading has vital interfaith ramifications. (shrink)

This article presents a kind of unconventional attempt to show the logical and philosophical defect faced by any attempt of criticizing or even questioning the principle of causality. The main focus in this article is the attempt of David Hume, regarding its broad impact on atheists and materialists, and because it summarized all that has been said or is said about the apparent criticisms of this principle and its implications like the rejection and doubt in the proofs of divine existence. (...) It has been shown in the article that the application of the principle of causality is a basis not only for the knowledge but also for the skepticism and for being aware of the ignorance. So, whoever apparently and verbally claims that he does not believe in this principle could never doubt or say that he doesn't know, and even such a recognition would be impossible without employing the principle. Therefore, the atheistic and agnostic stances are logically invalid. (shrink)

The Road Inns in Bilād al-Shām. By Katia Cytryn-Silverman. BAR S2130. Oxford: Archaeopress, 2010. Pp. vi + 290, illus. £58.

As future citizens, students must make decisions requiring an understanding of the interaction of science and technology and its interface with society. STS education has been strongly identified with meeting this goal, but putting theory into practice has so far been difficult. This article asks, “What are the challenges influencing science teachers to implement STS education in the science classroom?” The author investigated using a mixed method research technique incorporating multiple sources of qualitative and quantitative data (questionnaire, interviews, field notes, (...) and classroom observations). Constraints a fecting teachers' practices in teaching science through STS education were identified and can be categorized into impersonal, interpersonal, and personal constraints. Findings indicated interactions within and between external and internal constraints. Suggestions are made for implementing change in various aspects of science teacher education. (shrink)

Changes in the past two decades of goals for science education in schools have induced new orientations in science education worldwide. One of the emerging complementary approaches was the science-technology-society (STS) movement. STS has been called the current megatrend in science education. Others have called it a paradigm shift for the field of science education. The success of science education reform depends on teachers' ability to integrate the philosophy and practices of current programs of science education reform with their existing (...) philosophy. Thus, when considering the STS approach to science education, teacher beliefs about STS implementation require attention. Without this attention, negative beliefs concerning STS implementation and inquiry learning could defeat the reform movements emphasizing STS. This article argues the role of STS in science education and the importance of considering science teachers' beliefs about STS in implementing significant reforms in science education. (shrink)

Throughout this research, imposing the training of an Artificial Neural Network (ANN) to play tic-tac-toe bored game, by training the ANN to play the tic-tac-toe logic using the set of mathematical combination of the sequences that could be played by the system and using both the Gradient Descent Algorithm explicitly and the Elimination theory rules implicitly. And so on the system should be able to produce imunate amalgamations to solve every state within the game course to make better of results (...) of winnings or getting draw. (shrink)

This article offers an account of the responsibility that individuals bear by virtue of their national belonging alone. Via their national pride, the living connect themselves actively with select actions performed by others who might long be dead. They imagine themselves as having won past wars, built ancient empires and the like. This same feat of their imagination imposes on them a responsibility for the bad outcomes that were brought about through their imagined exploits. Their national responsibility for the "sins (...) of the fathers" however lends itself only to the kinds of responses that these living agents can demand of themselves. While their national responsibility can be captured by either the vocabulary of guilt or that of shame, the latter turns out to be more promising as it better accounts for the strong hold that the national idea has on contemporary political thinking. (shrink)

The political unaccountability of ordinary citizens in classical Athens was originally raised as a challenge by ancient critics of democracy. In tension with that criticism, the authors argue that attention to the above challenge is consistent with a defence of Athenian democratic politics. In fact, ordinary citizens' function in the Assembly and courts implicitly included the burden of justifying their own political decisions to an imagined authority, as if they could be brought to account. Byeans of practices that encouraged this (...) self-scrutiny, Athenians marked the challenge of citizens' political unaccountability as an unavoidable but manageable aspect of their democracy. (shrink)

La discapacidad ha sido concebida a lo largo del tiempo de diferentes modos, lo cual fue ocasión para que algunos autores construyeran modelos para explicar ciertas praxis en torno al tema. Este artículo traza un recorrido desde el primer modelo hasta la actualidad. A su vez propone un nuevo, el Modelo de Comunicación y Reconocimiento Legítimo de la Discapacidad (MCRLD), el cual se caracteriza por un cambio de paradigma: pasar de la inclusión al reconocimiento. Para fundamentar esto, se presentan sus (...) tres categorías: reconocimiento, distancia y vulnerabilidad. También se expondrán las diferentes teorías y conceptos que lo sustentan. El propósito del MCRLD es profundizar en la idea del empoderamiento de las personas con discapacidad como parte de la diversidad de la sociedad, acortando brechas históricamente construidas y aún vigentes. (shrink)

: Mu1ammad Taqiyy al-Dīn al-Maqrīzī is undoubtedly the historian with the most expansive repertoire of the entire fifteenth century Arabic historiography. His al-Mawā’iẓ wa-l-i’tibār bi-dhikr al-khiṭaṭ wa-l-āthār, in particular, is a unique achievement, which manages to present a general historical discourse through the chronicling of buildings and topography. This unprecedented book, this paper argues, may have benefited from the author’s extended association with Ibn Khaldūn, the great interpreter of the notion of ’umrān. Ibn Khaldūn was al-Maqrīzī’s revered teacher for at (...) least thirty years. He seems to have influenced his pupil’s thinking about the city as the domain of civilization in two ways: analytical, that is to look for causes and effects behind events and appearances, and interpretive, that is to see in the urban and architectural history of the city the illustration of the underlying civilizational cycle. In the Khiṭaṭ, al-Maqrīzī seems to have applied his master’s theory to a concrete example – the city of Cairo – and drew from it pronounced moral lessons on the decline he was observing in the Mamlūk sultanate. This is probably why the Khiṭaṭ’s influence has endured for more than five centuries: a tribute to its author’s ardent passion and filial affinity with his city and country, as well as his interpretive framework, which he probably absorbed from Ibn Khaldūn. (shrink)

In his recent work, Jürgen Habermas signals the abandonment of his earlier claims to justify human rights and universalist morality. This paper explains the above shift, arguing that it is the inescapable result of his attempts in recent years to accommodate pluralism. The paper demonstrates how Habermas’s universal pragmatic justification of modern normative standards was inextricably tied to his consensus theory of validity. He was compelled by the structure of that argument to count on the current or future availability of (...) a unified framework within which all can potentially articulate their needs and interests. With his abandonment of the justification Habermas has rid discourse theory of this controversial assumption. In weakening its defense of human rights and universalist morality against the charge of ethnocentrism, he has strengthened his theory’s foothold in the lived pluralist world. Key Words: argumentation • ethnocentrism • Habermas • human rights • justification • legitimacy • pluralism • rational consensus • Rehg. (shrink)

The objective of this study is to present a new argument for understanding the philosophical roots of Abū al-Qāsim al-Junayd’s (d. 909/297) ambiguous definition of monotheism (tawḥīd). Al-Junayd defines tawḥīd in terms of separating the eternally existing (qadīm) from the temporally generated (muḥdath). This study argues that Plato’s distinction between “that which is and always is” and “that which comes to be and never is” in the Timaeus better clarifies neglected aspects of al-Junayds’s definition than the orthodox Neo-Platonic interpretation put (...) forward by Ali Hassen Abdel Kader. Given the lacuna of historically decisive textual evidence in support of either interpretation, this study will demonstrate how the Platonic distinction, which was widely circulating in the theological and philosophical circles of the ninth and early tenth century Baghdad, better furnishes a more coherent interpretation of al-Junayd’s positions. The first part of the study suggests that al-Junayd’s definition of tawḥīd could best be described as a creatively epistemic appropriation and development of the Platonic essentially metaphysical distinction. Through a careful examination of his theory of self-consciousness, the second part of the study explains how al-Junayd developed his epistemic definition of tawḥīd in response to the charges of pantheism addressed to Sufisms. This examination will further support my claim that a Platonic, rather than a Neo-Platonic, framework better explains the philosophical foundation of al-Junayd’s conception and definition of monotheism. I conclude by indicating how this study’s results contribute to the larger scholarship on philosophy and formation of early Sufism. (shrink)

Can politics be studied scientifically, and if so, how? Assuming it is impossible to justify values by human reason alone, social science has come to consider an unreflective relativism the only viable basis, not only for its own operations, but for liberal societies more generally. Although the experience of the sixties has made social scientists more sensitive to the importance of values, it has not led to a fundamental reexamination of value relativism, which remains the basis of contemporary social science. (...) Almost three decades after Leo Strauss's death, Nasser Behnegar offers the first sustained exposition of what Strauss was best known for: his radical critique of contemporary social science, and particularly of political science. Behnegar's impressive book argues that Strauss was not against the scientific study of politics, but he did reject the idea that it could be built upon political science's unexamined assumption of the distinction between facts and values. Max Weber was, for Strauss, the most profound exponent of values relativism in social science, and Behnegar's explication artfully illuminates Strauss's critique of Weber's belief in the ultimate insolubility of all value conflicts. Strauss's polemic against contemporary political science was meant to make clear the contradiction between its claim of value-free premises and its commitment to democratic principles. As Behnegar ultimately shows, values--the ethical component lacking in a contemporary social science--are essential to Strauss's project of constructing a genuinely scientific study of politics. (shrink)

al-kitāb 1. Madkhal li-ʻilm al-qānūn (2. v.).