A group of Sogdian documents from the area of Khotan was recently acquired by Renmin University of China, Beijing. Four economic documents were edited in JAOS 130/4 ; the present article, comprising the edition of one complete letter and several fragments of letters, completes the publication of this collection, which adds to a growing body of evidence for the presence of Sogdian-speakers on the trade routes to the south of the Taklamakan desert.

The inscription edited in this paper is the third bilingual Chinese-Sogdian epitaph to be made known, following that of Wirkakk and Wiyusi and that of Nanai-vande and Kekan, published in 2005 and 2017 respectively. The new epitaph is that of a Sogdian lady who died in 736 CE. Apart from its linguistic interest, it is important as attesting the conversion of a Sogdian lady to the “heretical” Buddhist Sanjie or “Three levels” movement, which remained popular despite being officially suppressed under (...) the Tang. (shrink)

Let G = V G, E G be a molecular graph, where V G and E G are the sets of vertices and edges. A topological index of a molecular graph is a numerical quantity which helps to predict the chemical/physical properties of the molecules. The Wiener, Wiener polarity, and the terminal Wiener indices are the distance-based topological indices. In this paper, we described a linear time algorithm that computes the Wiener index for acyclic graphs and extended this algorithm for (...) unicyclic graphs. The same algorithms are modified to compute the terminal Wiener index and the Wiener polarity index. All these algorithms compute the indices in time O n. (shrink)

Background: Aggression is an important risk factor for delinquency and crime in adolescents. Previous studies have indicated that childhood maltreatment plays an important role in the development of aggression. However, whether the effect could be mediated by other factors is still unknown. Evidence suggests that callous-unemotional (CU) traits and self-control may be candidate mediators in the relationship between childhood maltreatment and aggression.Methods: A total of 585 male juvenile delinquents from China were recruited for the present study. We measured self-reported childhood (...) maltreatment, CU traits, self-control, and aggression with the short form of the Childhood Trauma Questionnaire (CTQ-SF), the Inventory of Callous-Unemotional Traits (ICU), the Self-Control Scale (SCS), and the Aggression Questionnaire (AQ), respectively. Furthermore, we constructed multiple mediation models to investigate the mediating effects of CU traits and self-control on the relationship between childhood maltreatment and aggression. Childhood maltreatment and aggression were entered into the model as the independent and dependent variables, respectively, and CU traits and self-control were treated as the mediating variables. In addition, the moderating role of self-control in the relationship between childhood maltreatment and aggression was tested by constructing a moderation model.Results: Correlation analysis showed significant positive correlations among childhood maltreatment, CU... (shrink)

Hermeneutik gilt heutzutage meistens als Bestandteil der Philosophie. Das ist aber eine verkürzte Sicht ihrer Gegenwart und erst recht ihrer Geschichte. Denn von Haus aus bezeichnet Hermeneutik alle Verfahren zur Auslegung von Texten. Sie begann in der Antike mit der Neu-Interpretation klassischer Dichter. Anschließend lernten die Christen die jüdische Bibel im Sinne ihres Evangeliums auszulegen. Sodann brauchte auch schriftliches Recht Interpretation, ebenso die philologisch-historische Quellenkritik der Geschichtswissenschaft. Jetzt erst führte die Philosophie die verschiedenen Varianten zu einer allgemeinen Hermeneutik zusammen. Daneben (...) hatten aber vier andere Wissenschaften eigene Auslegungstheorien und Methodenlehren entwickelt. Diese fünf Entwicklungspfade des gesamten Feldes werden hier zum ersten Mal von den Anfängen bis zur Gegenwart im Überblick dargestellt. (shrink)

Wie soll sich der Mensch jenseits radikaler Vernunftkritik verstehen? Gernot Böhme gibt darauf die Antwort: in der Polarität von Ich und Selbst. Von Nietzsche und Freud bis hin zu Foucault ist das Konzept des autonomen Vernunftmenschen einer radikalen Kritik unterzogen worden. Wie soll sich der Mensch jenseits dieser Kritik selbst verstehen? In der Polarität von Ich und Selbst. Dabei ist das Ich die gesellschaftlich verlangte intellektuell konsistente und moralisch verantwortliche Person. Sie ist dem Einzelnen nicht gegeben, sondern muss ausgebildet werden. (...) Das Selbst ist jenes von Nietzsche genannte Große Selbst, der Leib, das Unbewusste. Es handelt sich allgemeiner um die Bestände, in denen der Einzelne sich in betroffener Selbstgegebenheit findet. Es gilt sich in Lebensformen einzuüben, in denen der Mensch als Person zugleich aus dem Selbst als der Quelle seiner Subjektivität lebt. (shrink)

The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the (...) debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language. Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of "yi" in Chinese philosophy, and reconstructs three arguments. These arguments are the "yan cannot express yi fully" argument, "forget yan once you get yi" argument, and "yan can express yi fully" argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences. (shrink)

Wie funktionierte Wissenschaft auf Reisen? Naturforschung bedurfte unter den Bedingungen der Reise besonderer methodischer Absicherung, um ihre Ergebnisse in den Bestand gesicherten Wissens überführen zu können. Dies geschah durch die Regulierung, Kontrolle und Habitualisierung der zentralen Methode des Erkenntnisgewinns: der wissenschaftlichen Beobachtung. Wissenschaftler gingen auf Reisen nach einem ganz bestimmten Muster vor, sodass auch für andere, die nicht mit dabei waren, nachvollziehbar war, wie sie unterwegs gearbeitet hatten. Julia Carina Böttcher untersucht die Praktiken der Wissensproduktion bei Forschungsreisen im 18. Jahrhundert. (...) Durch eine systematische Analyse verschiedener umfassend dokumentierter Reisen rekonstruiert sie das Handlungsmuster der Beobachtung. Die für den Erkenntnisgewinn zentrale Tätigkeit des Beobachtens wird so als methodisch kontrollierte Form der Wissensproduktion charakterisiert. Der Mythos des Forschungsreisenden, der sich bis heute mit Namen wie Alexander von Humboldt oder Georg Forster verbindet, wird so in den größeren Rahmen einer vergleichenden Perspektive eingebettet. (shrink)

Ḥeshbonot -- ʻEtsot maʻásiyot -- Harḥaḳot.

English summary: Questions about the origins and reality of good and evil and about their mutual relationship play a central part in the history of philosophy and religion from their very beginning. Giving answers to these questions had a decisive influence on how the world and its civilization(s) as well as human beings and their ethics were perceived in their relations to higher beings (god or gods). The contributions within this conference volume illustrate which concepts regarding these questions were developed (...) in ancient civilizations around the Mediterranean, from the early literatures of Egypt and Mesopotamia, Iran and Greece to biblical, Qumranic and ancient Christian texts as well as the writings of the Manichaeans and the Quran. Thus this volume gives a representative overview of the responses of the ancient world to one of the fundamental questions of mankind. German description: Die Frage nach Herkunft und Wirklichkeit des Guten und des Bosen sowie nach ihrem Verhaltnis zueinander hat in der Philosophie- und Religionsgeschichte von Anfang an eine zentrale Rolle gespielt. Ihre Beantwortung hatte entscheidenden Einfluss darauf, wie man Welt und Kultur, Mensch und Ethik in der Beziehung zu Gott bzw. den Gottern wahrnahm. Die Beitrage des Konferenzbandes stellen dar, welche Auffassungen hierzu in Altertum und Antike entwickelt wurden. Dabei reicht der Bogen von den fruhen Literaturen aus Agypten und Mesopotamien, Iran und Griechenland uber biblische, qumranische und antik-christliche Texte bis zu dem Werk Manis und dem Koran. So vermittelt der Band einen reprasentativen Eindruck von den Antworten der alten Welt auf eine Lebensfrage der Menschheit. Mit Beitragen von: Wilhelm Blumer, Devorah Dimant, Jan Dochhorn, Therese Fuhrer, Philip Kreyenbroek, Catherine Mittermeyer, Angelika Neuwirth, Bernd Schipper, Konrad Schmid, Markus Stein, Martin Tamcke, Ulrich Volp. (shrink)

Abu Man ur al-Maturidi (gest. 333/944) gilt neben seinem Zeitgenossen Abu l- asan al-AS ari (gest. 324/936) als eine der prägenden Figuren des sunnitischen Islams und geniesst bis heute eine grosse Autorität. Die Denkschule der Maturidiyya fand breite Anerkennung in der islamischen Welt und ist heute vom Balkan über die Türkei bis nach Zentralasien prominent vertreten. Dennoch ist unser Wissen über sein Denken sehr begrenzt, da seine Schriften lange Zeit als verschollen galten, bis in den 70er Jahren des 20. Jahrhunderts (...) sein massgebliches kalam-Werk, das Kitab at-Taw id, ediert wurde und neue Forschungen anregte.Das Theodizeeproblem ist eine zentrale und hochkomplexe Fragestellung für jede monotheistische Religion. Wie kann im angesichts eines omnipotenten und absolut guten Gottes die Existenz von Bösem erklärt werden? Die islamische Theologie hat seit ihren Anfängen Antworten auf dieses Problem gesucht, wobei auch naturwissenschaftliche Erkenntnisse und weltanschauliche Überlegungen für die Apologie bemüht wurden. Während die meisten Antworten auf eine Leugnung oder Bonisierung des Bösen in der Welt hinausliefen, ist al-Maturidis Ansatz bis heute einzigartig in der Geschichte der islamischen Theologie und wartet noch immer darauf weitergedacht zu werden: Das Böse in der Welt ist ein Hinweis auf die Existenz eben des einen, allweisen und allmächtigen Gottes."-- Back cover. (shrink)

Nicht zufällig beginnt das theologische Nachdenken über Gut und Böse bis heute immer wieder mit den ersten Kapiteln der Genesis. Sie sind bewusst als Anfang der Tora konzipiert und wollen selbst vom Anfang erzählen - vom Anfang der Menschheit und darin auch vom Anfang des Guten und Bösen. Texte, die so im Fokus stehen, werden bekanntlich oft theologisch überfrachtet mit Interessen und Vorurteilen. Diese Untersuchung möchte die biblischen Texte von dogmatischem Ballast befreien und deren ureigenen Beitrag zu der immer noch (...) brisanten Frage nach Gut und Böse zur Sprache bringen. (shrink)

Abstract:“Modern Sexual Organicity” (《现代性器》 Xiàndài Xìngqì) and “Super Killer” (《大杀器》 Dà Shaqì) by Han Bo, which I translate and discuss here, unfold around the poet’s playfully sustained series of observations of the irreconcilable gaps and irreducible dissonances between Western modernity and Chinese contemporaneity. Focusing on the (post)structural dimension of the extreme intricacy and intensity of Han’s language game that polysemically intersects with traditional Chinese poetic moves as well, which itself mirrors the structurally (bi)polarized and gendered social realities in China, this (...) essay highlights the unfused/able figure of the woman, a “farmwoman” on the train in particular, a moving image of precarious mobility, transience, and vitality. (shrink)

Von der Antike bis in die Gegenwart partizipiert die Antigone an disparaten Denkmodellen geschlechtlicher, verwandtschaftlicher und ethisch-moralischer Konzepte. Aus literatur-und kulturwissenschaftlicher Perspektive betrachtet, lassen sich die Konstruktionen dieser Konzepte kritisch hinterfragen. Ines Böker untersucht die Entstehungsmöglichkeiten, Wandlungsprozesse und (kritischen) Implikationen von Antigone-Transformationen in dem Spannungsfeld der vielschichtigen theoretischen und literarischen Rezeptionsgeschichte. Trotz unterschiedlicher Positionen enthüllen die Untersuchungen der Antigone-Transformationen das, was die Antigone selbst aktiv gestaltet: Die Ethik der Widersetzlichkeit.

Aristotel na samem zaključku Druge analitike zapiše: »nič ne more biti skladno z resnico bolj od znanstvenega razumevanja, razen mišljenja «. Ta trditev bi lahko bila problematična, če upoštevamo aristotelsko načelo izključenega tretjega, ki pravi, da med resnico in zmoto ne obstajajo vmesne stopnje. Dejansko Aristotelova logika ne pušča prostora za naraščajoče resnice, tako da je treba to domnevno višjo resnico razumeti na bolj posreden način. Po kritični obravnavi nekaj zadevne literature bo pomen Aristotelovega izraza alēthésteron razumljen na naslednje načine: (...) natančneje zaradi njegovega enotnega predmeta; bolj gotovo in prepričljivo; bolj orientacijsko in vodeče; pojmovno predhodno; in končno bolj vzročno za resnico. Mišljenje bo razumljeno kot ne-inferencialen način razumevanja, katerega pozitivna resničnostna vrednost je vedno enaka tisti, ki jo zagotavlja znanstveno vedenje. (shrink)

Levinas se kljub številnim antičnim mitološkim in širšim literarnim reminiscencam in kljub svoji zakoreninjenosti v judovskem duhovnem izročilu vedno znova vrača k izražanju, ki bi lahko doseglo vsakega človeka in ki bi bilo torej v tem smislu univerzalno, ker bi ga bilo mogoče izraziti z razumsko opredeljivimi pojmi. To pa ne pomeni, da bi želel omejiti filozofijo na golo formo logičnih kategorij in jo prikrajšati za njeno pravico do legitimnih vprašanj, ki od samih izvorov dalje ostajajo srčika filozofije v njenem (...) etimološkem pomenu, torej ljubezni do modrosti, ki je veliko več kot samo razum. Ali še bolje – Levinas bo širil polje razuma z novo pojmovnostjo, a njegova modrost ostaja še vedno razumna. V kakšnem smislu pa gre pri Levinasu za »drugačno razumost«, je mogoče odkrivati le postopoma, skozi plasti njegovega »palimpsesta«. (shrink)

Ben shu cong da liang xi fang zhe xue de chuan bo fen fan xian xiang zhong xun chu ma ke si zhu yi zhe xue zai zhong guo cheng wei li shi fa zhan zhi bi ran, qi ta zhe xue si xiang dou zai zhong guo chuan bo guo, zhi you ma ke si zhu yi cai you wu bi qiang da de sheng ming li.

Eden glavnih grehov, pripisanih tradicionalni filozofski estetiki, je normativizem, ki naj bi predstavljal grožnjo umetniški svobodi. Če naj bo normativizem eden glavnih grehov tradicionalne estetike, potem ni nič čudnega, da naj bi po mnenju nekaterih predstavnikov analitične estetike odrešitev našli v begu v čisti deskriptivizem. Ta naj bi bil ne le osvobojen vseh normativističnih teženj, pač pa tudi vsakršnega vrednotenja. Kot rezultat tega smo dobili več klasifikatoričnih ter aksiološko nevtralnih definicij umetnosti. Narejeni so bili poskusi ustvariti nekatere čisto deskriptivne koncepcije (...) umetnosti, ki naj bi po mnenju njihovih avtorjev nudile vsestranske značilnosti umetniške praxis in ki istočasno ne bi vsebovale nobenih vrednostnih sestavin ter nobenega normativizma. Institucionalna teorija umetnosti Georga Dickieja je klasičen primer tega pristopa. Vendar pa niti institucionalna teorija umetnosti niti katerikoli drugi poskusi ustvariti čisto deskriptivne in klasifikatorične teorije umetnosti niso izpolnili pričakovanj in niso postali izčrpne ter uspešne teorije umetnosti. Zdi se, da to ni bilo naključno ter da ni moglo biti drugače. Morali bi pričakovati, daje, kot je poudaril Theodor Adorno, »zamisel o vrednostno nevtralni estetiki nesmisel«. Mislim, daje obča teza, po kateri ima estetika vedno neke normativne temelje, preveč radikalna in premočna. Osebno bi raje govoril o normativnih vidikih estetike. Kot lahko vidimo, stopnja normativnosti različnih teorij ni vedno enaka. Vendar pa sam ne dvomim, da je estetika aksiološka disciplina ter da nobena čisto deskriptivna teorija ne more ponuditi vseobsežne označbe umetnosti. (shrink)

Gott ist schon seit Nietzsche tot? aber was ist mit dem Teufel? Woher kommt er, wie hat er seine bekannte Gestalt angenommen, und warum kann auch er nichts weiter als ein Produkt menschlicher Abstraktion sein? Erstmals in der Historie der Philosophie wird die Vermenschlichung des Teufels umfassend und interdisziplinär aufgeschlüsselt, um ihn als das zu entschleiern, was er ist: eine menschliche Kopfgeburt, die lediglich ein hässliches Abziehbild von uns selbst ist. Diese Erkenntnis mündet in den anthropologischen Adiabolismus, die anthropologische Teufelsverneinung: (...) Der Teufel ist nur die leere Hülle des ausgelagerten menschlich Bösen. Anhand vielfältiger Disziplinen wie Anthropologie, Theologie, Kunstgeschichte, Literatur und Volkskunde wird die riesige Anthropomorphismus-Matrix des Teufels religionsphilosophisch enthüllt. Von Feuerbachs wegweisender Religionskritik ausgehend weitet Matthias Christian Friedel den Blick auf Teufelsbilder der gesamten Religionsgeschichte und gelangt über die grossen Teufelscharaktere der Literatur bis zum Teufelsbild im wörtlichen Sinne: Den Abschluss seiner umfassenden Teufelsstudie bildet ein 57-seitiger Katalog, der mit vielen der bemerkenswertesten Teufelsabbildungen, von Blake und Doré bis Goethe, die Entstehungsgeschichte unserer heutigen Vorstellungswelt illustriert. (shrink)

Badioujevo zanimanje za Pascala je posledica načina, kako slednji misli skupaj um in vero, namesto da bi ju preprosto zoperstavljal. Um mora ne le spoznati svoje lastne omejitve, ampak tudi pripoznati presežek, ki deluje hkrati kot ovira in kot poriv njegovega delovanja. Badiou je očitno naklonjen pascalovskemu subjektu, ki veruje, ne da bi bila njegova vera zunanja in zoperstavljena umu. A vseeno se zdi, da Badiou spregleda poseben kontekst Pascalove misli in zato ostaja slep za problematičen značaj pascalovskega, s tem (...) pa tudi svojega lastnega militantnega subjekta. Na kratko rečeno: politični militant zase morda misli, da je subjekt postopka resnice, a da bi to naposled tudi postal, se bo moral izogniti vsaj temu, da postane objekt temačnega, okrutnega in nehvaležnega Boga. Tu nam prav Lacanovo branje Pascala omogoči izdelati bolj rafinirano teorijo subjekta, ki je hkrati svarilo pred krščansko, »perverzno« eksploatacijo tega subjekta. Sodoben primer tovrstne eksploatacije je mogoče videti v neoliberalizmu, ki od nas pričakuje, da dejansko ljubimo sistem, ki nam v zameno ne dolguje ničesar. (shrink)

Na poti do sem sem razmišljal, kako začeti to srečanje – in bolj sem razmišljal, bolj se mi je zdelo absurdno, da bi uvodoma predstavljal nekoga, ki ga vsi poznate. Pač pa lahko povem anekdoto, za katero mogoče ne veste vsi. V Društvu za antične in humanistične študije smo predlani prišli na idejo, da bi profesorja Gantarja predlagali za neko drugo nagrado, ki je imela med obrazci tudi obrazec za soglasje predlaganega. Naredil sem osnovnošolsko napako ter pisal profesorju, če ga (...) lahko izpolni in podpiše. On pa mi je odpisal, da je nagrad v življenju dobil preveč in da prosi, naj ga ne predlagamo. Eksplicitno izraženi zahtevi se je težko upreti. Smo pa v društvu tudi poznavalci Otona Župančiča, ki je, kot veste, napisal, da gre osel enkrat na led, »baš to je oslovstvo«, in da modrec ve, kako je »danes pal«, jutri bo pa plesal po njem. Ko smo tako profesorja predlagali naslednjič, tokrat za Prešernovo nagrado, ga nismo nič spraševali. Na tem mestu bi se zato rad zahvalil Miljani Cunta s Slovenske matice, ki je vse to koordinirala, in SAZU, ki je predlog takoj podprla; resnično sem vesel, da ob tej priložnosti lahko sediva tukaj. (shrink)

Kitāb muḫtaṣar waǧīz fī l-usṭuqussāt § 1, 1 p. 63, l. 6ff. Bos-Langermann: inna Arisṭūṭālīsa ḥadda l-usṭuqussa fī kitābihi l-mawsūmi bi-Kitābi s-samāʾi bi-an qāla: al-usṭuqussu huwa š-šayʾu llaḏī minhu {mā}3 yatakawwanu {mā huwa lahū usṭuqussun} 〈š-šayʾu〉 kawnan awwaliyyan wa-huwa mawǧūdun fī l-mukawwani immā bi-l-quwwati wa-immā bi-l-fiʿli. wa-ammā fī kitābihī fī-Mā baʿda ṭ-ṭabīʿiyyāti (!) fa-innahū ḫaṣṣa6 l-qawla bi-an qāla innahū mawǧūdun fī l-mukawwani bi-l-quwwati lā bi-l-fi ʿli. wa-ʿanā bi-qawlihi “llaḏī yakūnu minhu š-šayʾu kawnan awwaliyyan” absaṭa mā yakūnu l-mukawwanu lahū ay {awwal (...) kawn} aṣġara aǧzāʾi9 l-mukawwani. (shrink)

V članku poskušam analizirati nekatere značilne diskurze posvečene »neuspehu avantgarde« ter tako osvetliti latentno strukturo zanikanja / potlačitve / izključitve, na kateri leži temelj zahodne moderne umetnosti, se pravi strukturo, ki je bila razvita kot druga plat samooblikovanja umetnosti v dobi, ko je nastal mit o njeni avtonomiji. Odkar so moderne »umetnosti« padle v rodovno kategorijo »Umetnost«, ta daje videz, da je postajala vedno bolj obrobna, da pa je hkrati pridobivala v zameno več privilegijev. Da bi se lahko vzpostavila v (...) sublimiranem območju visoke kulture, je bila umetnost morda prisiljena zavreči vse, česar ni bilo mogoče udobno uskladiti z njeno samodefinicijo. Medtem ko so dualizem med »visoko« in »nizko« kulturo prenehali utemeljevati v realnosti, so izumili nov pripomoček, da bi zavaroval navidezne meje, ter da bi pospešil proces avtonomizacije umetnosti. Modernizem v tem primeru služi kot bolj izpopolnjen ter okrepljeni vzvod potlačitve; vsebuje tudi uporniško avantgardo, ki služi za začasno sprostitev potlačenega. Medsebojna povezanost med modernizmom in avantgardo se bo tako pokazala kot spopad med estetiko nadzora in estetiko anarhije. (shrink)

Cảm xúc là yếu tố cơ bản thúc đẩy con người đưa ra quyết định và xử lý thông tin. Sợ hãi là một trong những cảm xúc phổ biến nhất ảnh hưởng đến hành vi của nhà đầu tư cá nhân trên thị trường chứng khoán. Mặc dù nhiều nghiên cứu đã được thực hiện để khám phá tác động của nỗi sợ hãi đối với hiệu quả đầu tư và hành vi giao dịch của nhà đầu tư cá (...) nhân, nhưng vẫn còn rất ít thông tin về các yếu tố ảnh hưởng đến nỗi sợ hãi của nhà đầu tư cá nhân trong thời kỳ thị trường sụt giảm (hoặc những giai đoạn cực kỳ biến động). Vì thế, nghiên cứu này được thực hiện để tìm hiểu liệu các nguồn thông tin ảnh hưởng đến quyết định đầu tư của nhà đầu tư có ảnh hưởng đến sự sợ hãi của họ khi khủng hoảng xảy ra hay không. Nghiên cứu đã sử dụng phương pháp phân tích Bayesian Mindsponge Framework (BMF) trên bộ dữ liệu từ 1526 nhà đầu tư Trung Quốc và Việt Nam. Kết quả nghiên cứu chỉ ra rằng các nhà đầu tư tiếp cận các loại thông tin khác nhau khi đưa ra quyết định đầu tư sẽ ảnh hưởng đến tần suất phản ứng sợ hãi khác nhau. Cụ thể, các nhà đầu tư tham khảo thông tin từ chuyên gia hoặc tự phân tích khi đưa ra quyết định đầu tư ít bị đóng băng (biểu hiện của tâm lý sợ hãi) hơn trong thời kỳ thị trường sụt giảm. Ngược lại, những người đưa ra quyết định đầu tư dựa trên thông tin từ người quen hay bạn bè và trực giác sẽ bị đóng băng thường xuyên hơn. Kết quả nghiên cứu này giúp gợi ý nhà đầu tư cá nhân nên trang bị cho mình các kiến thức về tài chính cũng như tham khảo các ý kiến chuyên gia trên thị trường, hoặc những nguồn thông tin đáng tin cậy, khi đưa ra quyết định đầu tư. Bên cạnh đó, cơ quan quản lý thị trường cần có hoạt động phổ cập kiến thức về thị trường chứng khoán, hạn chế ảnh hưởng của các kênh thông tin không chính thống, và khuyến khích nhà đầu tư ít kinh nghiệm mua chứng chỉ quỹ của các quỹ đầu tư. (shrink)

For years, experimental philosophers have attempted to discern whether laypeople find free will compatible with a scientifically deterministic understanding of the universe, yet no consensus has emerged. The present work provides one potential explanation for these discrepant findings: People are strongly motivated to preserve free will and moral responsibility, and thus do not have stable, logically rigorous notions of free will. Seven studies support this hypothesis by demonstrating that a variety of logically irrelevant (but motivationally relevant) features influence compatibilist judgments. (...) In Study 1, participants who were asked to consider the possibility that our universe is deterministic were more compatibilist than those not asked to consider this possibility, suggesting that determinism poses a threat to moral responsibility, which increases compatibilist responding (thus reducing the threat). In Study 2, participants who considered concrete instances of moral behavior found compatibilist free will more sufficient for moral responsibility than participants who were asked about moral responsibility more generally. In Study 3a, the order in which participants read free will and determinism descriptions influenced their compatibilist judgments—and only when the descriptions had moral significance: Participants were more likely to report that determinism was compatible with free will than that free will was compatible with determinism. In Study 3b, participants who read the free will description first (the more compatibilist group) were particularly likely to confess that their beliefs in free will and moral responsibility and their disbelief in determinism influenced their conclusion. In Study 4, participants reduced their compatibilist beliefs after reading a passage that argued that moral responsibility could be preserved even in the absence of free will. Participants also reported that immaterial souls were compatible with scientific determinism, most strongly among immaterial soul believers (Study 5), and evaluated information about the capacities of primates in a biased manner favoring the existence of human free will (Study 6). These results suggest that people do not have one intuition about whether free will is compatible with determinism. Instead, people report that free will is compatible with determinism when desiring to uphold moral responsibility. Recommendations for future work are discussed. (shrink)

Če želimo učencem in dijakom ponuditi celotno sliko rimske antike, nam na področju kulture in civilizacije v obstoječih učnih načrtih nekaj manjka. Bistveni elementi so nedvomno prisotni; toda če želimo doseči tudi globino, ki jo nudi klasična tradicija, moramo nejezikovne vsebine dopolniti in jih v roku treh oziroma štirih let ponuditi na smiseln, organiziran način. V članku ponujena dopolnitev učnih načrtov je namenjena temu, da bi se pouk kulturno-civilizacijskih vsebin po Sloveniji poenotil (tako kot so jezikovne vsebine že zdaj). Seveda (...) pa moramo vedno imeti v mislih, da se pogovarjamo o eni sami stvari – klasični rimski antiki – ter tematskih sklopov ne na silo ločevati, temveč se jih truditi integrirati in povezovati v eno samo koherentno celoto, ki bo učitelju in učencu v veselje. (shrink)

This article discusses Abū Isḥāq al-Naẓẓām’s (d. 231/845) (one of the first Muʽtazilī thinkers); understanding of Allah-world relationship, his theory of nature (tab‘) and his view on miracles. In a proposal form, Muʽtazilī scholars accept that the miracle, which is the actual confirmation, must occur, since it is not possible for Allah to confirm His messenger (prophet) in a way that everyone can hear and in a direct word. Since the Prophet's message can be authenticated only by a miracle, Muʽtazilī (...) thinkers paid great attention to this issue, organized and formed natural theories about the universe in a way that miracles can occur. Naẓẓām explains a kind of miracle that occurs under the power of Allah, by his theory of nature called latency and occurrence (kumūn-ẓuhūr). His view of miracles is rooted in the Muʽtazilī classification of miracles. Naẓẓām argues that in the theory of nature, things are infinitely divided. He also argues that all qualities considered accident (aʽrāḍ) by other Muslim theologians are different objects as only motion and rest are the only accidents. According to him, the universe consists of objects and accidents of motion only. In each object in the universe, an unlimited number of opposing objects (sub-components) that have different effects on each other is located in the same space. Those objects in the same space are intervened (tadākhul) with each other. Kumūn refers to sub-components that are located inside the object in a state of passing into each other, and a state of balancing each other through the push-pull motion (i‘timād). Ẓuhūr is an outward movement of the sub-component from where it is located when an impact imposed outside the object interacts with one of the sub-components contained in it. Naẓẓām says that too many opposing sub-components, such as heaviness-lightness, heat-coldness contained in the object, form an internal dynamic by providing balancing each other through inside the object with the push-pull motion. The state of balance inside the object is disrupted by an external factor affecting one of the sub-components. An external thing approaching the object interacts with one of the sub-components contained in the object. Then, the affected sub-component moves out of the object and thus the state of balance inside the object is disrupted. According to the theory of kumūn-ẓuhūr, change in objects occurs when the balance within the object is disturbed. The change in the balance also occurs not by the direct intervention of Allah and the creation of accidents, but by the disruption in the balance of natures within the object. Naẓẓām, who advocates the intrinsic natures in things, has been criticized for not leaving any room for Allah’s influence on objects at least through miracles. This criticism is not correct. Naẓẓām says that the nature of objects depends on God, and it is possible for God to intervene in them at any time. According to him, Allah can force opposing objects into a union that is not in their natures. In their natures, unification can separate those by applying pull and push. In this way, Naẓẓām sees the intervention of Allah as possible in the occurrence of a situation that is the opposite of what is present in the nature of objects. In Naẓẓām's theory of kumūn-ẓuhūr, there are suppressed natures and sub-components that are in a weak state inside the actual object. Furthermore, they cannot go out in any way from the actual object. One of these suppressed natures found in the object is removed from the nature of the object by the intervention of Allah when a miracle occurs in the hands of theProphet. In this case, the miracle is not something new that Allah has created, but that Allah has disclosed a hidden sub-component that is hidden in that thing that has never appeared before. Naẓẓām’s view of miracle is something occurring under the power of the created, which Muʽtazilī scholars accept in the classification of miracles in relation to, the theory of sarfa. He suggests that the Qur'an, which he accepts under the power of the created, would not be a miracle, if the Arabs could dispute it. However, according to him, the Qur'an is a miracle because Allah prevents them from the dispute. In his understanding of sarfa, the miracles occur directly as an act of God’s divine intervention with human beings. This study investigates Naẓẓām’s view of miracles along with his theory of nature and his understanding of sarfa. (shrink)

Na Filozofskem inštitutu ZRC SAZU se pripravlja prevod Kantove Kritik der Urteilskraft. Pripravo prevoda finančno podpira Ministrstvo za kulturo, delo pa bo izšlo pri DZS v letu 1996. V želji, da bi čim prej omogočili širšemu občinstvu dostopnost tega Kantovega dela, objavljamo v pričujoči številki Filozofskega vestnika 1. inačico Uvoda, Predgovor in Uvod. S predčasno objavo želimo hkrati vzpodbuditi razpravo o prevajanju Kantovega kategorialnega aparata. Besedilo je prevedeno po izdaji Immanuel Kant, Werkausgabe, izd. W. Weischedel, Frankfurt/M, zv. X. Objavljena inačica (...) prevoda ni redakcijsko obdelana, prav tako prevajalec svojih prevajalskih rešitev še nima za dokončne. Z asteriskom so označene Kantove opombe, z dvignjeno arabsko številko pa izdajateljske opombe. Prevedel Rado Riha. (shrink)

Izhajajoč iz Montaignovega eseja Apologie de Raimond Sebond skuSa avtor osvetliti razliko med povezovanjem tako imenovanih razlogov za dvom, se pravi čutnih zmot, norosti in sanj pri Montaignu in v Descartesovi Prvi meditaciji. V zvezi z demonom kot razlogom oziroma sredstvom za dvom pa skuša - ob navezavi na Popkinovo tezo, da bi bilo zgodovinski vir Descarte-sovega demona mogoče iskati v znamenitem sodnem procesu zoper Urbaina Grandierja, do katerega je v začetku tridesetih let 17. stoletja prišlo v Loudunu v Franciji (...) - opozoriti na določeno ujemanje med Descartesovo lastno držo do demona v Prvi meditaciji, da bo namreč trdno odločen pazil, da mu ta varljivec ne bo mogel vsiliti kaj lažnega, in odklonilnim stališčem teologov s pariške Sorbone do pričevanja demonov na tedanjih sodnih procesih. (shrink)

When consciousness is examined using subjective ratings, the extent to which processing is conscious or unconscious is often estimated by calculating task performance at the subjective threshold or by calculating the correlation between accuracy and awareness. However, both these methods have certain limitations. In the present article, we propose describing task accuracy and awareness as functions of stimulus intensity as suggested by Koch and Preuschoff . The estimated lag between the curves describes how much stimulus intensity must increase for awareness (...) to change proportionally as much as accuracy and the slopes of the curves are used to assess how fast accuracy and awareness increases and whether awareness is dichotomous. The method is successfully employed to assess consciousness characteristics on data from four different awareness scales. (shrink)

The objective of this article is to create an understanding of how the UN sustainable development goals can be used to steer stakeholder engagement for transformative change, meeting global challenges, and navigate a new business-societal practice driven by a values-based business model. The article is a conceptual study with case studies of the role that the SDGs play in multi-stakeholder dialog via the kind of sustainable business-societal practice that takes corporate social responsibility to the next level, where it is embedded (...) in a values-based business model, creating a new meaning to effect real business-societal transformation. Multi-stakeholder dialog implies interactive and communicative engagement with the full range of stakeholders in order to create value for all, employing a societal perspective and using the value network as a basis for effective decision-making. We explain our methodological approach by presenting multi-stakeholder dialog in practice, in the form of multiple case studies. These empirical settings consisted of two values-driven privately owned companies with a strong reporting mechanism and a clear transformation agenda based on the SDG challenges: IKEA and Löfbergs. The empirical study provides the basis for our proposed model. This article makes an original contribution to the study of the use of SDGs in management and service research. It investigates steering and navigating processes in specific contexts in order to determine what should be subject to legal enforcement and what comprises moral and/or ethical value, particularly at the societal level. (shrink)