This essay is an attempt to point up the gap between, on the one hand, the methods currently available to the biologist in the laboratory and, on the other, the kind of data that he or she would need in order to characterise genetically engineered proteins of topical biological interest in such a way as to make use of the techniques of protein engineering.

Despite the fact that today only very few still regard the old socialist ideas with nationalization ofenterprises and central planning as a way to promote more efficient production, greater equality, or a more “just” distribution of income some of its conceptions nevertheless seem to have penetrated into the minds of a majority of socialist scientists. There still is this deeply rooted constructivist belief that every social and economic problem can be solved by “social engineering”, “social planning”, or by just throwing (...) government money at it. Although not openly advocating economic planning, it is widely believed that “social legislation” or “social politics” sold in a more subtle way can be used to achieve an already predetermined end: “social justice”. Most of these attempts, however seem to be little more than a repetition of the old planning idea dressed in emotionally more appealing clothes.Bien que peu nombreux soient ceux qui considèrent encore aujourd’hui les anciennes idées socialistes de nationalisation des entreprises et de planification centrale comme la voie menant à une production plus efficace, à plus d’égalité et à une distribution plus “juste” des revenus, certaines de ces conceptions semblent cependant s’être ancrées dans l’esprit de la majorité des scientifiques socialistes. Le sentiment constructiviste suivant lequel tout problème social ou économique peut être résolu à travers l’“ingénierie social”, la “ planification centrale” ou des dépenses supplémentaires de l’Etat demeure profondément enraciné. Même si leur obédience aux idées centralisatrices n’est pas ouvertement évoquée, la croyance est largement partagée qu’une “législation sociale” ou des “politiques sociales” mises en avant de manière plus subtile peuvent être employées pour atteindre un objectif déterminé à l’avance : la “justice sociale”. Cependant, la plupart de ces politiques ne semblent être rien d’autre que la réitération de l’ancienne illusion de planification centrale simplement revêtue d’une dimension émotionnelle plus attrayante. (shrink)

This narrative describes the making of a German electrical engineer, Kurt Beyer, into a micro-entrepreneur. He set for himself the goal of sailing around the world in his own vessel – without being able to afford to buy such a ship. Many people in Germany have in recent years started to build their own sea-going vessels in order to escape from the creativity-stifling and restrictive patterns of their lives and work. Only a few of them have ever finished building (...) their vessels. Firstly, this report describes the experiences of one of those few who have made it. Secondly, it tells the story of how this engineer himself turned into a micro-entrepreneur during the period of yacht-building and how later he started his own charter enterprise, centred around his yacht. Following the model of entrepreneurship described by Dassen-Housen in this issue of AI & Society, the narrative illustrates what it means to run such an enterprise in view of the international competition. Here follows the narrative of the engineer and ship-builder himself (translated by D. Brandt). (shrink)

This dissertation evaluates the ethical challenges posed by the prospect of human germ line gene transfer . It argues that GLGT presents a new, unprecedented and complex ethical challenge. While GLGT has not yet been attempted with human beings, it has the potential not only to introduce changes into human nature that are radical and different, but also to substantially affect attitudes about human dignity and human rights. This dissertation focuses on the principled ethical arguments and the frameworks, both rational (...) and theological, which must frame the practice of GLGT in order for it to be used in a constructive manner. Additionally it assesses which applications of GLGT are ethically acceptable, taking into account the different goals that GLGT will serve, the means by which it is practiced and the research that is required to make it possible. ;Chapter One reviews the history of genetics and genetic science, locating GLGT in the context of the rapid development in genetic science and biotechnology. Chapter Two examines the history of the debates about genetic engineering and GLGT, with particular focus on the political, regulatory, and theological analyses of the 1970s--1980s. Chapter Three explores the theoretical frameworks utilized by proponents and opponents of GLGT. Utilizing categories provided by Kurt Bayertz, principled arguments are delineated and analyzed based on whether they represent a substantialist or a subjectivist approach to human nature and identity. The shortcomings of each framework taken individually, and the impasse reached by the two sides of the debate evidence the need for an expanded ethical framework. The expanded ethical framework is comprised of an enhanced critical approach that draws on the critical thought of Gerald McKenny and Michel Foucault and of an enhanced appreciation for human embodiment that draws on Pope John Paul II's theology of the body. Chapter Four applies the principles identified in Chapter Three in the course of examining: the possible goals for applications of GLGT technology; the ethics of the means by which germ line changes could be introduced; and whether and how GLGT can be regulated. (shrink)

Online information intermediaries such as Facebook and Google are slowly replacing traditional media channels thereby partly becoming the gatekeepers of our society. To deal with the growing amount of information on the social web and the burden it brings on the average user, these gatekeepers recently started to introduce personalization features, algorithms that filter information per individual. In this paper we show that these online services that filter information are not merely algorithms. Humans not only affect the design of the (...) algorithms, but they also can manually influence the filtering process even when the algorithm is operational. We further analyze filtering processes in detail, show how personalization connects to other filtering techniques, and show that both human and technical biases are present in today’s emergent gatekeepers. We use the existing literature on gatekeeping and search engine bias and provide a model of algorithmic gatekeeping. (shrink)

It has been argued that the Internet and social media increase the number of available viewpoints, perspectives, ideas and opinions available, leading to a very diverse pool of information. However, critics have argued that algorithms used by search engines, social networking platforms and other large online intermediaries actually decrease information diversity by forming so-called “filter bubbles”. This may form a serious threat to our democracies. In response to this threat others have developed algorithms and digital tools to combat filter bubbles. (...) This paper first provides examples of different software designs that try to break filter bubbles. Secondly, we show how norms required by two democracy models dominate the tools that are developed to fight the filter bubbles, while norms of other models are completely missing in the tools. The paper in conclusion argues that democracy itself is a contested concept and points to a variety of norms. Designers of diversity enhancing tools must thus be exposed to diverse conceptions of democracy. (shrink)

Increasingly complex working environments of school principals inevitably led them to face moral dilemmas in daily life. The aim of this research is to reveal which kinds of moral dilemmas principals fall into mostly, how principals follow the road to making decisions in the moral dilemmas, and if the nature of management affects the decision-making process of their moral dilemmas or not. For data collection process snowball sampling was used. Semi-structured interviews and vignettes which were designed by researchers were used (...) for data collection. According to results, principals in Turkey have experienced moral dilemmas based on self-interests instead of ethic of critique which is experienced by Canadian principals. Moreover, taking into consideration the decision-making process, although principals in Canada follow the same procedure as the Turkish principals, they have two extra steps: “considering the students’ benefit” and “considering teachers’ and parents’ needs.” Lastly, it is seen that the Turkish and Canadian principals’ natures which affect the moral dilemma decision-making process are totally different. The possible reasons for these differences and suggestions were discussed within this context. (shrink)

In this article, it has been aimed to examine Nietzsche’s main critique towards different understandings of morals in his era. With this criticism, it is aimed to integrally understand the opinions -which are articulated directly or metaphorically- towards morals which have been encountered. In here, while keeping in mind the difference between the concepts of immoralism and amoralism, Nietzsche’s views are interpreted. Being parallel to that aim mentioned above, it has been investigated if there is a thinking in Nietzsche which (...) can be seen as a kind of understanding of morals (maybe as the understanding of morals without morals) or not. And finally, it has been thought that if Nietzsche’s views on morals have any value for the 21st century and upcoming 22nd century human or not, whether there’s something left to learn for this human from his critiques or not. (shrink)

In this paper, I adopt the view that the form which is embodied in matter gives it its essence and converts it into substance (Aristotle). I furthermore understand information as the transmissible state of the form. Living beings as substances can create order in their environment adapted to their needs. The environment in turn has the potential to change the form and other causes such as matter, efficiency/functionality, and goal/intention. Living beings can internalize these changes, propagate them through replication, or (...) share them as information with others. Living beings have progressively acquired through this process advanced form- and information-processing and generation abilities. This positive feedback loop with enhancement in form and information has become one of the main drivers of biological evolution. Based on these considerations, I will address the nature of form and information and the changes that they have undergone during biological evolution. (shrink)

Much has been written about data politics in the last decade, which has generated myriad concepts such as ‘surveillance capitalism’, ‘gig economy’, ‘quantified self’, ‘algorithmic governmentality’, ‘data colonialism’, ‘data subjects’ and ‘digital citizens’. Yet, it has been difficult to plot these concepts into an historical series to discern specific continuities and discontinuities since the origins of modern power in its three major forms: sovereign, disciplinary and regulatory. This article argues that the coronavirus pandemic in 2020 brought these three forms of (...) power into sharp relief but made particularly visible a fourth form of power that we name ‘sensory power’, which has been emerging since the 1980s. The article draws on early studies of power by Michel Foucault, subsequent studies on biopower and biopolitics that expanded on them, and studies in the past decade that focused on data produced from apps, devices and platforms. Yet, despite its ambition, the article is inevitably an outline of a much larger project. (shrink)

In this article, some theories about evolutionary progress of human mind are examined and criticised. Through a comparative reading of these theories -which are sometimes contradictory to each other- it has been tried to present the common missing parts of these theories. The meaning of these theories for philosophy has been thought and the presupposition of linearity in these theories is criticised. The relation of the concept of emotion with the terms like cognition, apprehension, comprehension, intellect, self-awareness, consciousness -which stand (...) forward within these theories- is emphasized. Through the visual cliff experiment, it has been attempted to clarify this relation. (shrink)

The question of how the relationship between metaphysics and theology should be understood is one of the main topics of debate on the agenda of philosophers and theologians from Aristotle (d. 322 BCE) to Avicenna (d. 428/1037), from Avicenna to the late Islamic theological tradition, and even to medieval Jewish and Christian thought. Avicenna criticized Aristotle for identifying metaphysics with theology and presented a new perspective on the relationship between those two disciplines. He argues that God is not the subject (...) but the goal of metaphysics, in other words — metaphysics is an ontological science in terms of its subject matter and a theological science in terms of its goal. In Islamic thought after Avicenna, the relationship between metaphysics and kalam continued to be one of the most heated topics of debate. Trying to explain the relationship between those two disciplines, thinkers such as Imam al-Ghazali (d. 505/1111), Shams al-Din Samarqandi (d. 702/1303), and Sayyid Sharif al-Jurjani (d. 816/1413) made a distinction between “Islamic science and rational science” and argued that metaphysics is an intellectual science while kalam is a religious (Islamic) science. On the other hand, Siraj al-Din al-Urmawi (d. 682/1283), who dealt with the relationship between metaphysics and kalam in his treatise On the Difference between Metaphysics (God-Science) and Kalam, revised Avicenna’s approach and criticized theologians who tried to explain the problem in terms of the distinction between religious and rational sciences. The aim of this article is to analyze Avicenna’s and Urmawi’s views on the relationship between metaphysics and theology, taking into account the historical-problematic context of the issue. (shrink)

This article aims to analyze the views of two pioneering Ḥanafī scholars, Abū Manṣūr al- Māturīdī and Abū Zayd al-Dabūsī, on the meaning of death and life in terms of their general doctrine of religion. In the first part, the general framework of Māturīdī and Dabūsī’s evidentialist conception of religion are drawn. In the second part, Māturīdī's views on the meaning of death and life and are explored. In the third part, the views of Abū Zayd al-Dabūsī on the meaning (...) of death and life, who establishes a striking connection between the divine order and existence, divine prohibition and non-existence, are examined, and a general evaluation is offered in the last section. Al-Māturīdī proposed a very original and systematic example of doing philosophy of religion, which still promising for the modern problems of the field, by opening the phenomenon of religion itself to discussion, and analyzing the nature and elements of religion. Māturīdī aims to place the problems on a universal and theoretical basis and to present a holistic, metaphysical understanding while discussing specific and particular issues in religion. Just as there are main notes in classical Western music that repeat throughout the symphony in baroque style, there are universal principles in al-Māturīdī’s metaphysics that cut all particular debates vertically. The basic principle of the al-Māturīdī’s metaphysics is based on this idea: God is a wise being, he does not do anything wise. Accordingly, it is absurd to create something to destroy; God did not create man to perish. The love of life and the fear of death are the deepest existential problems facing man as a finite being that goes towards death. Religion can be regarded as a powerful alternative to other worldviews to the extent that it provides a reasonable explanation for man’s deep concern about finitude. For al-Māturīdī, neither pessimistic understandings that emphasize only the fear of death nor hedonistic understandings that ignore death offer a reasonable solution. God created death as something that people fear the most and avoid, and life as something they love and desire. The testing of man is about being between the fear of death and the desire to live in the world. According to al-Māturīdī, this dilemma that man is facing also shows him the way out. If people do good and useful deeds because of their love for life, and avoid nonsense and ugly deeds because of their afraid of death, they can make their life eternal with their own efforts and escape from eternal/permanent death. The other Hanafī thinker, a philosopher of law Abū Zayd al-Dabūsī’s views on the meaning of death and life are parallel to Māturīdī's. According to al-Dabūsī, to test man, what God has placed in human nature is not only the soul and reason but also the spirit (al-nafs) and whim (al-hawa). While the spirit and whim invites man to the temporary by ignorance, it calls the soul and reason to the permanent by knowledge. The test for human beings is to choose between the temporary and the eternal life. For al-Dabūsī, man’s saving himself from falling into nothingness and gaining the eternal life depends on his use of reason. In other words, the reason binds human beings to life, and the whim leads them to nothingness. Drawing a parallel between reasoning and existence, ignorance and absence, Dabūsī defines the terms divine command and divine prohibition in a very original way. For him, the divine command is the things that must exist, and the divine prohibition is the things that must not exist. If the man helps exist the things that God wills to exist, he can make his own existence eternal. If the man helps exist the things that God does not will to exist, he puts himself into nothingness. Lastly, both for al-Māturīdī and al-Dabūsī, life is a divine grace bestowed on human being to gain eternal life through the good deeds he does at any moment. In short, reason is necessary in religion because its use is a preference of existence to non-existence. This metaphysical system, which sees goodness as a bridge from this finite world to heaven and eternity and makes a connection between faith and deeds on the ontological and ethical level is the essence of the worldview of the Hanafī-Māturīdī tradition. (shrink)

This article deals with Ibn Sīnā’s criticisms of Aristotle regarding what the place of God should be in the science of metaphysics. From Aristotle’s point of view, the existence of God is proved by the proof of motion in physics and is held as a subject matter in a science that comes after physics, which is metaphysics. According to him, metaphysics is the most sublime science because God is its subject matter. The most striking criticism against Aristotle’s conception of metaphysics (...) was put forward by Ibn Sīnā. From Ibn Sīnā’s point of view, the most important problem encountered in Aristotle’s understanding of metaphysics is that ontology and theology are intertwined. According to him, God cannot be a subject matter in metaphysics, rather, proving the existence of God is the aim of metaphysics. The subject matter of metaphysics is being qua being, and its aim is to prove the Necessary Existent that is the principle of existence. Accordingly, for Ibn Sīnā, metaphysics is an ontological science in terms of its subject and a theological science in terms of its aim. This new conception of metaphysics, developed by Ibn Sīnā, had a profound effect not only on Islamic thought but also on Western philosophy. In a way, the ontotheological notes of Islamic and Western thought from the Middle Ages to the present have progressed through the metaphysical symphony composed by Ibn Sīnā. (shrink)

Bu makalede en temelde dil üzerine bir düşünme denenmiştir. Dilin evrimsel ve tarihsel gelişimine, oluşumuna dair farklı görüşler incelenmiştir. Bu görüşler üzerinden, konuşmanın ve bir söz söylemenin -herhangi bir şey söylemekten farklı olarak- felsefi anlamı düşünülmüştür. Dil ve düşünme arasındaki ilişkinin ne kadar derine gittiği ya da gitmediği araştırılmıştır. Heidegger‘in dile, konuşmaya ve söze ilişkin görüşleri sunularak günlük konuşmanın sıradanlığı ve dilin şiirselliğinin özsel önemi arasındaki karşıtlık bir nebze de olsa giderilmeye çalışılmıştır.

Avrupa felsefe tarihinin en ünlü mistik düşünürlerinden olan Meister Eckhart‘ın burada çevirisi sunulan vaaz Kitab-ı Mukaddes‘te İsa ile Mecdelli Meryem arasındaki bir anlatının Meister Eckhart tarafından yapılan yorumuna dayanır. Bu yorum, daha sonra 20. Yüzyıl felsefesi içinde özellikle Derrida, Heidegger, Jean-Luc Nancy gibi düşünürler arasında fenomenoloji açısından sorunsallaştırılan ten, beden, dokunma gibi öğeleri merkeze alan güncel felsefi tartışmalara yeni bir bakış açısı getirme olasılığı açısından önemlidir.

In here, philosophical-literate thinking on the way is mainly tried. On one side, making a philosophical analysis of Heraclitus’ fragment 60 is aimed. The different views on what Heraclitus might have meant in this article which is generally translated as the way up and the way down are one and the same are examined. On the other side, with a reading of Robert Frost’s famous poem of Road Not Taken, it has been tried whether a phenomenological interpretation of the way (...) based on passenger is possible or not. It has been researched if there is a common ground or not where this fragment and poem -which exhibit two different views on the way- have met each other. This fragment and poem has been linked together on the context of essentiality of the passenger for the way. (shrink)

When humanism is thought, especially within the borders of 20th century philosophy, one of the things that first comes to mind is the statements which have occurred in 1950s between Martin Heidegger and Jean-Paul Sartre, can be named as Heidegger-Sartre Controversy on Humanism and mainly based on two texts. Sartre, in one of his speeches, builds an essential connection between humanism and existentialism and in here he defines Heidegger as an existentialist like himself. In return, Heidegger, probably as a criticism (...) to Sartre's attribution to him, told about his thoughts on humanism within the expanded version of one of his earlier letters. By this controversy the context and content humanism had been expanded, the understanding of humanism is deepened. The aim of this article is to manifest if there are some things that the controversy between Heidegger and Sartre could contribute to the terms -as a problematic humanism has nowadays- like post-humanism, trans-humanism, meta-humanism, super-humanism, alter-humanism whose terminological meanings aren't quite well-defined. It is to investigate if there are any solutions that humanism -which is being shaped again and obtaining new contexts through these terms- could gain by this controversy against this current terminology problem. (shrink)

The commentary raises political questions about the ways in which data has been constituted as an object vested with certain powers, influence, and rationalities. We place the emergence and transformation of professional practices such as ‘data science’, ‘data journalism’, ‘data brokerage’, ‘data mining’, ‘data storage’, and ‘data analysis’ as part of the reconfiguration of a series of fields of power and knowledge in the public and private accumulation of data. Data politics asks questions about the ways in which data has (...) become such an object of power and explores how to critically intervene in its deployment as an object of knowledge. It is concerned with the conditions of possibility of data that involve things, language, and people that together create new worlds. We define ‘data politics’ as both the articulation of political questions about these worlds and the ways in which they provoke subjects to govern themselves and others by making rights claims. We contend that without understanding these conditions of possibility – of worlds, subjects and rights – it would be difficult to intervene in or shape data politics if by that it is meant the transformation of data subjects into data citizens. (shrink)

In this article, the difference between human and animal in philosophy is mainly handled. This difference is thought over the concept of “the other” and Heidegger’s phenomenological distinction between human and animal. With respect to especially the views of Derrida and Levinas regarding to this matter, it has been attempted to exhibit this difference. Therefore, the two approaches -which were represented as the opposition of Derrida and Levinas- have been tried to clarify. After this, as a new approach to this (...) opposition, the concept of “embrace” is philosophically problematized. This examination which also can be read under the main heading of philosophy of body makes especially the dorsal and more generally the whole back surface of human body subject matter of philosophical interpretation. The concepts of dorsal and embracing which can also be considered from the angle of phenomenology of the body- are approached from evolutionary and psychologically. With this, the concept of embracing deepens the thought of being-together-with-others in a specific context. A special relation is constructed between the meaning that is giving to embracing and rubbing of the back and existing. (shrink)

In this work, it has been mainly aimed to make a research on origin, meaning and context of two terms [Apophasis and Aphairesis]. These two terms which have an important place within the negative theology that has been thought explicitly appeared first with Pseudo-Dionysos Areopagita –but if required, it can be started in Plotinus, Aristotle, Plato or Parmenides– in history of philosophy [terms which also have been a subject to a misunderstanding, to a problem due to their being understood as (...) synonymous with each other], are tried to be traced back within Greek thinking, culture and especially in Aristotle. With putting forth which sense and context these two terms were used and understood in Aristotle, the meaning and context changes these two terms had historically have been tried to be revealed. (shrink)

This article mainly aims to make an examination over the holy. It has been inquired into how something being ascribed holy can have a meaning in philosophy. As the article's research area, the differences in both opinion and execution which have later divided Christianity into two as Catholic and Orthodox Churches have been selected. The separation of these two churches under the subject titles such as Filioque controversy, the idea of First Among Equals (primas inter pares), and ritual of Transubstantiation (...) have also shaped how they perceived and thought the holy. With these divergences being investigated, it has been tried to present how much of a share these had in giving meaning for the holy. It has been labored to manifest the role of these two Churches' -which belong to and come from the same celestial tradition- divergences in the metamorphosis and paradigm shift that the holy underwent. For the last, through the Church Fathers' opinions and views which have been seen related to subject matter, with moving beyond the divergences, it has been searched whether there is a possibility of meeting on the common ground or not . (shrink)

The article which is presented here includes an analysis of concept of “care” which mostly has found itself a place in history of philosophy in different forms. Even though thinkers who gave a place to this concept in their works, the main interest is about what Herder and Heidegger said. It has been tried to show how concept of “care” is understood throughout the history of philosophy. Lastly, it has been tried if there is a possible and genuine interpretation.

In this text presented here, it has been tried to Show the difference between Heidegger’s first and second era understanding of language. In his first era, to manifest Heidegger’s understanding of language, outlines of Being and Time has been discussed and concerned chapter is read carefully. To manifest his understanding of language in second era, the work of On the Way to the Language has been taken as a base. With this comparative study, it has been tried to shown the (...) change that “language” has undergone in Heidegger philosophy. (shrink)

In this article, it has been searched if the language and consciousness have a co-origin or not. This origin of language and consciousness problem which draws interest in areas especially like anthropology, biology and evolutionary linguistics and evolutionary psychology is tried to be handled from a philosophical point of view. By presenting the theories about the relation between language and consciousness, theories that are well-accepted but contradicted to another from certain aspects, a thinking -which tries to go beyond this contradiction- (...) about the origin of language and consciousness has been attempted. With paying regard to different approaches represented by names like Piaget, Vygotsky, Chomsky, Whorf, an investigation has been made about what the meaning of language and consciousness having a not historical but elementarily philosophical co-origin can mean. It has been aimed to present a compiling point of view with this investigation. (shrink)

In the post-Single European Act period, debates around European identity have intensified, particularly in the context of EU enlargement. The EU’s move to being a supranational political entity in the past two decades has caused serious concerns in some sections of the elite and people across the EU member states. While French and Dutch rejections of the constitutional treaty set an important milestone, Turkey’s quest for the EU membership has complicated to a great extent controversies on European identity. The reviewed (...) books here contribute to efforts to understand the extent to which European identity and Turkey’s bid for the EU membership has entangled. It is more likely to witness debates around both European identity and Turkey’s candidacy for the Union for many years to come; therefore, these books will more likely remain relevant for the academic and policy circles. (shrink)

"Critical Approaches to International Relations: Philosophical Foundations and Current Debates explores the achievements of a wide variety of critical approaches in International Relations theory, discusses the barrage of criticism and theoretical openings they levied against the IR orthodoxy and suggests future potential of critical IR scholarship to improve not only our explanatory possibilities, but also our ethical and practical horizons. In line with this broad objective, the book examines a number of influential approaches within critical IR scholarship, including core strands (...) of critical IR theory such as Marxism, post-structuralism, Feminism, post-colonialism and green politics as well as some sub-school approaches such as Marxist theories of imperialism, dependency perspective, uneven and combine development and non-western IR theory. Contributors are: M. Kürşad Özekin, Engin Sune, Çağdaş Özeniş, Gözde Turan, Mine Nur Küçük, Neslihan Dikmen Alsancak, Zeynep Arıöz, Pınar Akgül, and Altuğ Günar"--. (shrink)

A classical work on Gestalt psychology from a member of the "Berlin School." Discusses perception in relation to the environment, along with action, learning, memory, and socieity.

Modern social and political thought has approached the questions of politics, law, and citizenship from the vantage point of a fundamental divide between the occidental and oriental, or archaic and modern, institutions. This article creates a concept, the gift of law, by staging two gift-giving practices as two historical moments: Greek euergetism and Ottoman waqf. While it is indebted to Mauss, our articulation of the gift of law also owes to the critical interventions of Jacques Derrida and Pierre Bourdieu, who (...) emphasized non-voluntaristic and non-calculative aspects of the gift. We argue that both euergetism and the waqf enabled and substantiated legal subjectivities that allocated rights and obligations. Those gift-giving practices establish relationships between various groups and legal authorities that were crucial in the formation of cities as spaces of government, for both citizens and non-citizens alike. With the concept ‘gift of law’, categories ‘oriental’ and ‘occidental’ become problematic. (shrink)

Burada çevirisi sunulan metin Graham Parkes‘ın editörlüğünü yaptığı ―Heidegger and Asian Thought‖ isimli derleme çalışmanın Giriş kısmı için yazdığı metindir. Spesifik olarak Heidegger ve Asya düşüncesi arasındaki etkileşimi ve daha genel olarak da felsefede bir alt dal olarak karşılaştırmalı felsefenin yapısını inceleyip ortaya koyan bu yazı her iki alanda da araştırma yapan kişiler için temel bir yönerge özelliği taşıması açısından önemlidir.

Annie Besant has rarely been identified as a philosopher. Her work as an ethicist has been obscured by the reaction of critics to her abandonment of Anglican Christianity for serial eng...