This article shows how, in recent works of cultural analysis, the concept of ‘assemblage’ has been been derived from key sources of theory and put to work to provide a structure-like surrogate to express certain prominent values of a modernist sensibility in the discourse of description and analysis. Assemblage is a sort of anti-structural concept that permits the researcher to speak of emergence, heterogeneity, the decentred and the ephemeral in nonetheless ordered social life. There are other related concepts, like collage, (...) which have been used to give these values substance in research, but currently assemblage is enjoying a popularity perhaps because of the continuing fascination of the work of Deleuze and Guattari. (shrink)

Quote marks, I claim, serve to select from the multiple ostensions that are produced whenever any expression is uttered; they act to constrain pragmatic ambiguity or indeterminacy. My argument proceeds by showing that the proffered account fares better than its rivals-the Name, Description, Demonstrative, and Identity Theories. Along the way I shall need to explain and emphasize that quoting is not simply the same thing as mentioning. Quoting, but not mentioning, relies on the use of conventional devices.

Section 1 discerns ambiguity in the word “truth”, observing that the term is used most naturally in reference to truth-bearers rather than truth-makers. Focusing on truths-as-truth-bearers, then, it would appear that alethic realism conflicts with metaphysical realism as naturalistically construed. Section 2 discerns ambiguity in the purporting of truth (as in assertion), conjecturing that all expressions, not just those found in traditionally recognized opaque contexts, can be read intensionally (as well, perhaps, as extensionally). For instance, we would not generally want (...) to say that “The Matterhorn is 4,500 m high” expresses the same truth as “The Matterhorn is 14763.7795276 feet high” (or that it is true in the same range of utterance contexts), even though the two are extensionally equivalent. The reason is that they express different intensions. (shrink)

One of the most influential figures in the history of Islamic thought is Fakhr al-Dīn al-Rāzī (d. 606/1210). The identities of mushakkik, which creates problems on many subjects, especially metaphysical and theological ones, the muhaqqiq who tries to solve the problems above the sects, and the jâmî who brings many different views together in the highest concepts, have seriously affected all the thinkers after him. Therefore, in the tradition, all schools had to inherit the philosophical and scientific dynamism that he (...) created and displayed an attitude about the problems he created and the solutions he offered. The real important motive that makes Râzî so indispensable and effective is his problematic identity (mushakkik), which carries the kalām to philosophy and philosophy to kalām, and criticizes philosophy on the basis of the kalām, and the kalām on the basis of philosophy. For this reason, when we look at the works of Râzî, who has been evaluated politically and sociologically within Ash'arism throughout his life, it is clearly seen that he is a thinker who is suitable to be embraced by different schools and to be interpreted in different ways. The fact that many Ahl as-sunnah theologians emphasized the works written by Râzî with a theological-Ash'ari theme, caused his supra-sectarian identity to be overshadowed. On the other hand, it is seen that some thinkers are making an effort to know and recognize Râzî as a philosopher-theologian and muhaqqiq. This effort is clearly seen especially in scientific figures who benefited from Kamaladdin Ibn Yûnus (d. 639/1242) in some way. Afḍal al-Dīn Khūnajī (d. 646/1248), Athir al-Din al-Abharî (d. 663/1265), Najm al-Din al-Qazwinî al-Kâtibî (d. 675/1277) can be given as examples. These personalities, on the one hand, played an active role in the spread of Râzî's scientific heritage and they were effective in bringing Râzî to the fore with his supra-sectarian identity on the other. Sirāj Al-Dīn Al-Urmawî (d. 682/1283), who inherited his scientific legacy, is among the important names who established his identity as a muhaqqiq who mostly solved supra-sectarian problems. Human actions are at the forefront of the issues in which this facility has clearly emerged. Urmawî tries to revise al-Arba'în's expressions, which seem to ignore the power and influence of human beings in terms of human actions as well as criticizing Razi's arguments very seriously. In his work Lübâb, on the one hand, he summarizes al-Erba'în of Razî he seriously criticizes Razi's Ash'ari attitude towards human actions on the other. He does this largely on the axis of the arguments that Râzî himself expressed from his encyclopedic works such as al-Matâlibu'l-'âliyya mina'l-'ilmi'l-ilâhi. It is clear that this is not an ordinary situation. Because human actions are at the forefront of the issues that determine the thinkers' conception of divinity and the relationship between God and man. In this study, Râzî's attitude on this issue and Urmavi's philosophical and theological criticisms will be tried to be determined. Thus, it is clearly seen that he is trying to establish Râzî as a muhaqqiq in the axis of human actions. (shrink)

We study combinatorial principles known as stick and club. Several variants of these principles and cardinal invariants connected to them are also considered. We introduce a new kind of side by-side product of partial orderings which we call pseudo-product. Using such products, we give several generic extensions where some of these principles hold together with ¬CH and Martin's axiom for countable p.o.-sets. An iterative version of the pseudo-product is used under an inaccessible cardinal to show the consistency of the club (...) principle for every stationary subset of limits of ω1 together with ¬CH and Martin's axiom for countable p.o.-sets. (shrink)

Bu makalede 16. yüzyılın sonlarında Osmanlı hareminde güçlü bir konuma gelen Kethüdâ Canfedâ Hatun’un inşa ettirdiği mimari eserler ele alınmıştır. III. Murad döneminde (1574-1595) haremin en etkin kadın banilerinden birisi olan Canfedâ Hatun’un İstanbul ve İzmit’te cami, sıbyan mektebi, hamam, çeşme, köprü, su sarnıcı gibi farklı türden yapılar inşa ya da ihya ettirdiği görülmektedir. Canfeda Hatun’un ihya ettirdiği Mimar Ayas Camii ve inşa ettirdiği Saraçhane Sebili günümüze ulaşamamıştır. Gedikpaşa’daki çeşme ise ikinci bir bani tarafından yeniden inşa edilmiştir. Makalede Canfedâ Hatun’un (...) inşa ettirdiği eserlerin mevcut durumları, mimari ve süsleme özellikleri, zaman içerisindeki değişimleri ve geçirdikleri onarımlar fotoğraflar, çizimler ve arşiv belgeleriyle ortaya konulmaya çalışılmıştır. Yapılar benzer örneklerle karşılaştırılarak mimari ve süsleme unsurları açısından değerlendirilmiştir. Bu amaç doğrultusunda öncelikle Canfedâ Hatun’un hayatına ve Osmanlı Mimarisi’nde kadın bânilere dair bilgiler verilmiştir. (shrink)

Are the emotions elicited by real-life occurrences in analogous with those which occur in fictions? The position that Jonathan Gilmore stakes in Apt Imaginings: Feelings for Fictions and Other Creatures of the Mind is that our emotions are not governed by the same standards of appropriateness or rationality across life and art—there is a kind of separation, barrier or “quarantine” (to borrow Gilmore’s parlance). For instance, we may admire or root for Tony Soprano when watching The Sopranos but would abhor (...) such a person in real life; similarly, we may take great pleasure in the wanton destruction in a film such as Lars von Trier’s Melancholia but would be horrified by this were it to occur. Gilmore queries us to examine this discrepancy and departure, drawing attention to the consideration that, if fictions are simply extensions of our imagination why often times when we imagination something do we respond to what we imagine as if it were to really occur? When we imagine missing a train, for instance, we feel a nervousness analogous to what we would feel were we to really miss the train. On the one side is the pull of continuity, a commitment to invariance, in which our engagements with the contents of fictions and other imagined creations are said to be modeled on our engagements with ordinary real-world states of affairs. On the other is the pull of discontinuity, in which such representations are posed as offering potentially sui generis sorts of experiences that resist assimilation or reduction to those we encounter in the everyday. Thus, questions concerning art and fictive imagining’s autonomy and belief are inherently imbricated within this discourse. (shrink)

Ijmā is ranked as the third shariah evidence after the Qur’ān and Sunnah in the science of Uṣūl. Shafi was the first one who made Uṣūl which had been known and used by the Islamic scholars, into a written document and who ascertained that Ijmā was the third of the shariah evidences. Kalām is one of the sciences in which Ijmā evidence is used. The scholars of Kalām used this evidence as far as the science of Uṣūl made it possible. (...) They always used it without changing any basics of religious beliefs and acceptances. That the aqidah of Ahl al-Sunnah has been supported with Ijmā which is regarded as one of naqly evidences, played an important role in eliminating suspicions which were tried to be aroused in momins’ mind. In this article, the function and importance of Ijmā evidence, which is one of the primary sources of the science of Uṣūl, in the science of Kalām and Aqidah of Ahl al-Sunnah has been studied.SummaryWhat the Qur’ān demands from us is to emphasize the spirit of unity among ummah and to keep out the factors that could trigger separation and division. Indeed, Allah emphasizes in the following verses in the Qur’ān on the protection of the unitary structure of the ummah: “And hold firmly to the rope of Allah all together and do not become divided” (Āl a-Imrān 3/103) and “And do not be like the ones who became divided and differed after the clear proofs had come to them” (Āl al-Imrān 3/105). Allah has commanded the Ulul ‘Azm Prophets to hold the religion upright and to avoid division. (al-Shūrā 42/13). The command of holding the religion upright and not to be divided in this religion means to certify what needs to be confirmed in the religion of Allah and to obey those that must be obeyed. This is also the proclamation of the principle of religion that all the prophets have consensus over.Ahl al-Sunnah understanding of Islam is identical to the understanding of the Prophet and his companions. For this reason, Ahl al-Sunna is the school that represents the main backbone of Islam. In Ahl al-Sunna, in many subjects, be it usūlî / primary or furū’ī / secondary, there has been ijmā. These ijmās are Sahaba ijmās and deductive ijmās that come from mutakallimūn (theologians) ijtihāds. Therefore, ijmā and ijtihād are closely connected to each other. Ijmā is supported by ijtihād and ijtihād is also the source of ijmā. Thus, the issue is no longer just a pure ijtihād; it turns out to be a degree that gives a solid knowledge after it has risen to some degree just after the nass/texts.Ahl al- Sunnah theologians are talking about two kinds of ijmā. The first is “ijmā taṣdīqī” (approval consensus) which is the consensus based on Sahaba İjmā. These are the ijmās that occur on the principles called ḍaruratal-diniyya (necessities of the religion), and accepted as solid proofs in religion. Issues such as the principles of faith, obligation of prayer and the fasting are the subjects that are determined by the solid/definite ijmā. Such ijmās are valid approvals on existing provisions. These ijmās based on solid nass (verses and hadiths). Such ijmās do not give any new information. The existing information is strengthened by the alliance of Muslims. In these areas, ijtihād cannot be done and Muslims do not need ijtihād on these issues. There is an consensus of Ahl al-Sunnah scholars about the unfaithfulness of the one who denies one or more of the principles which are accepted as the main obligatory principles in Islam. The other is the “deductive ijmā which the ijtihāds have roles over. This kind of ijmās, are formed as a result of mujtahids’ consensus over the same opinion on the issue of theological secondary issues. The issues related to the secondary theological issues which were open to the ijtihāds and the different results obtained on matters are not accepted as the cause of takfīr. However, depending on the subject he/she can be a sinner. Istidlālī/deductive ijmās are not considered as an independent proofs in ‘Ilm al-Kalām, rather a supportive ones and are considered as textual evidences.Since, texts that are accepted as sources give supposed information. In this regard, the Ahl al-Sunnah scholars accepted other members of the sect who have in secondary theological issues opposed the ijmā of the salaf / predecessor as Ahl al-Qibla, but named them as Ahl al-Bid’a (innovator in religion) because of their opposition to Salaf’s İjmās. Moreover, the scholars of the Ahl al-Sunnah did not see them appropriate to participate in the Ijmās, which could occur between the generations that come after Sahābas/companions.Not all disputes have been criticized in Islam. It is a blessing for the ummah to claim different opinions on the issues subject to ijtihād. Since the ummah, in this way, will bring new solutions to emerging issues and as a result, Islam will have a mechanism to produce a dynamic solution. This can only be possible through ijtihād. Dispute is to propose different views on a subject. If this view is not in the actual matters that could harm the unity of the Ummah, rather in the case of ijtihādi issues, this conflict could turn to be mercy.The reason why the methodists evaluate the ijmā within the scope of the authorized evidence is that because they think it is essential that the ijmā be based on a proof. From this point of view, the alliances that occurred in mental matters were not considered as ijmā. The theologians always tried to support their claims with nass/textual proofs. When the ijmā is realized, whether known or not, they have stated that there is certainly a religious proof behind it. Because, the provisions that were reached through ijmā, cannot be against the provisions of the Prophet.Many issues in Islamic Belief and Kalām works are supported by the mental and textual evidences as well as by deductive ijmā. However, many of the claims of Ijmās in these works reflect the inter-sect ijmās of the Ahl al-Sunnah. The sects outside the Ahl al-Sunnah were excluded. This attitude is, above all, the aim of ensuring the integrity within the sect, and trying to protect the Ahl al-Sunnah belief. Since the ijmā evidence has a function that prevents all kinds of arbitrary and divisive thoughts and turns the supposed knowledge into the qat’ī/certain one, it raises the provision to the next level just after the nass, rather than merely being a ijtihādi provision. In the case of the forerunner of the Ahl al-Sunnah, the Māturīdes and Ash‘arites have not differed in in understanding of ijmā in terms of methodology.Although they have different views on the definition and content of the ijmā, they have a common understanding of alliances of Mujtahids on the same view. The mutakallims (theologians) of Māturīdī and Ash’arī schools have used the proof of ijmā as supportive evidence in the cases related to Kalām. al-Ash’arī not only adopted the proof of ijmā but also used it in practice in. He did not make any distinction in proof of ijmā as practical, theological, methodological or sub-divisional; he used it freely in every field. Māturīdī and Ash’arī scholars decided that the ijmā could occur in religious matters and that there would be evidence when it was formed; In the case of mental issues, they have required the knowledge to be based on solid information. In the case of ijmā in purely mental issues, they have disputed over the issue. While some Ahl al-Sunnah scholars stated that since purely mental matters were certain knowledge and therefore don’t need ijmā, they also ruled that because the mujtahids could get this knowledge from religious texts, therefore ijmā could occur in mental matters as well. (shrink)

In recent decades there has been growing concern about the combined undesired consequences of rapid economic growth, based on the free market movement, and developments in science and technology. This concern has placed the sustainable development concept on the world's agenda. The notion of sustainability, which originally referred mostly to the environmental consequences of human activities, along with their economic and social aspects, has been discussed not only at the national and the global levels but also in relation to particular (...) sectors of the economy. One such sector is agriculture, which to be sustainable must be ecologically sound, economically viable, and socially responsible. Unless current trade and agricultural policies are geared to creating such a structure, sustainability will be no more than a myth in the industrialized and globalized world, while considerable numbers of people will be left struggling with hunger and poverty. Ethical, fair trade and ecologic agricultural practices, such as organic farming, have been suggested as alternatives to existing practices. However, with their current and potential size, these alternatives cannot compete with existing production and trade systems. But these alternatives nevertheless highlight the main problems of current day free trade and industrialized agriculture structures and their related solutions.This paper reviews the concepts of sustainable development and sustainable agriculture: it raises the question whether the world-wide free market economy is really free, and it considers the undesired consequences of this economy by focusing on the relationship between sustainable agriculture and agriculture-related trade policies. (shrink)

Both Peter Sloterdijk and Richard David Precht have characteristics of the so-called media intellectuals in their gesture and appearance and also implicitly refer to the protection of human rights. Whereby Sloterdijk seems to be focused on the rights of the individual and his individual interests, a Richard David Precht is more focused on community as well as individual interests. It will be briefly outlined how they can be viewed as representatives of two media tendencies of the media public in the (...) German public - or to establish certain contradictions. (shrink)

According to truth-conditional semantics, to explain the meaning of a statement is to specify the conditions necessary and sufficient for its truth. This book develops a more radical mentalist semantics by shifting the object of semantic inquiry. Classical semantics analyzes an abstract sentence or utterance such as "Grass is green"; in attitudinal semantics the object of inquiry is a propositional attitude such as "Speaker so-and-so thinks grass is green".

We study L∞κ-freeness in the variety of Boolean algebras. It is shown that some of the theorems on L∞κ-free algebras which are known to hold in varieties such as groups, abelian groups etc. are also true for Boolean algebras. But we also investigate properties such as the ccc of L∞κ-free Boolean algebras which have no counterpart in the varieties above.

Moral philosophers widely believe that it is a part of the MEANING of 'ought' statements that they imply 'can' statements. To this thesis I offer three challenges, and then I conclude on a broader methodological note. (1) Epistemological Modal Argument: for all we know, determinism is true; determinism contradicts “ought implies can”; therefore we don’t know that 'ought' implies 'can'. (2) Metaphysical Modal Argument: determinism is conceptually possible; determinism contradicts “ought implies can”; therefore “ought implies can” is not an analytic (...) truth. (3) Semantic Argument: “You ought to X” is equivalent to “Do X!”; but “Do X!” does not entail that you can X, according to leading analyses of the imperative. (4) My two modal arguments are epistemologically significant, for they illustrate a general method for refuting a whole class of argument. (shrink)

This note concerns the model theoretic properties of logics extending the first-order logic with monadic second-order variables equipped with the stationarity quantifier. The eight variations of the strong downward Löwenheim–Skolem Theorem down to <ℵ2\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$<\aleph _2$$\end{document} for this logic with the interpretation of second-order variables as countable subsets of the structures are classified into four principles. The strongest of these four is shown to be equivalent to the conjunction of CH and the (...) Diagonal Reflection Principle for internally clubness of S. Cox. We show that a further strengthening of this SDLS and its variations follow from the Game Reflection Principle of B. König and its generalizations. (shrink)

The chapters in this volume address a variety of issues surrounding quotation, such as whether it is a pragmatic or semantic phenomenon, what varieties of quotation exist, and what speech acts are involved in quoting. Quotation poses problems for many prevailing theories of language. One fundamental principle is that for a language to be learnable, speakers must be able to derive the truth-conditions of sentences from the meanings of their parts. Another popular view is that indexical expressions like "I" display (...) a certain fixity -- that they always refer to the speaker using them. Both of these tenets appear to be violated by quotation. This volume is suitable for scholars in philosophy of language, semantics, and pragmatics, and for graduate students in philosophy and linguistics. The book will also be useful for researchers in other fields that study quotation, including psychology and computer science. (shrink)

Muḥkam and mutashābih have developed as two topics that are related to every field of religious studies throughout the historical process. The fact that this has been a topic of controversy in every field of religious studies is due to the fact that verses of the Qur’an were classified as muḥkam and mutashābih by the verses of the Qur’an. Discussions and suggestions regarding muḥkam and mutashābih generally tended to be limited to the studies about the semantic definitions of the terms (...) or were shaped around the narratives about the circumstances of the revelation and thus digression from the actual context was inevitable. In addition, acknowledging muḥkam and mutashābih as semantic qualities of the Qur’an raised doubts over the Qur’an's status as an understandable text. As mutashābih verses were considered by some as ambiguous, this enabled each school of thought to base their opinions on the verses of the Qur'an. The fact that current interpretations of the verses of the Qur’an are not made free from the historical points of view is due to the strength of the historical knowledge. Qur’an demands faith in the previous canons as well as demanding faith in the previous messengers. In this context, muḥkam are the genuine commandments of the Qur’an which did not exist in the previous canons whereas mutashābih are the commandments that resemble the ones in the previous canons. This research employs analysis, comparison and criticism methods for examining its subject matter. Meanings of the verses of the Qur’an are analyzed linguistically and the relations between the terms in this context are attempted to be shown. In interpreting the verses about the topic, arguments of different schools of thought are included. Criticism of the previous interpretations is carried out considering the contextual and semantic integrity of the Qur'an. It is also stated that while forming its muḥkam verses, the Qur’an employed the methods of abrogation, adjournment and conversion. Abrogation is not an annulation of the own verses of the Qur’an but an annulation of a commandment in a previous canon. Adjournment means not to abrogate a commandment of a previous canon but their inclusion in the new canon. The cases that the Qur’an mentions in which the messenger is accused of fabricating are stated to be due to the conversion of the commandments the interlocutors had already known by genuine verses of the Qur’an. To regard muḥkam and mutashābih as genuine and resembling verses would fortify the judgement that the verses of the Qur’an are comprehensible. This paper concludes that the muḥkam verses provide the fundamentals of the system of law which is the Qur’an, and mutashābih are the verses that are in the Qur’an and show resemblance to previous laws that were already present at the time. In relation to this, that those with crooked hearts tracing after the mutashābih is interpreted to mean that they investigated whether the ayats were included in the previous canons and that Allah knows the gloss of the mutashābih ayats is interpreted to mean that He knows in which canon the ayats were first included and finally the attitude of those with deep wisdom towards the muteshâbih ayats is explained as that with their vast knowledge on revelation, they confess that all the resembling ayats were revealed by Allah. (shrink)

Understanding quotation is fundamental to understanding the nature of truth and meaning. Quotation, however, is a remarkably complicated phenomenon, and a vigorous literature on the topic has been growing at an increasing rate.§1 To give you a sense of this work, §1 enlarges upon the significance of studying quotation; §2 presents a rudimentary taxonomy of quotation; and §3 critically surveys theories of how quotation works.

This article examines the relationship between Alain Badiou’s work on mathematics and politics by tethering his most recent work on the former, Migrants and Militants with L'Etre et l'évéenement. Juxtaposing Badiou’s work on being with Deleuzean becoming, this article begins by detailing Badiou’s Platonism. Consequently, the paper seeks to demonstrate that Badiou’s political position on migration is not only compatible with but serves as an extension of his work on Zermelo-Fraenkel axiomatized set-theory. This bricolage critically engages with Badiou’s conception of (...) the truth-procedure and the event. In relation to the ontological order of the pure multiple and the objective order of presentation, subjectivation emerges as an interruption of the stability and stasis of the ontological order, both politically and in mathematics, stilting the process which Badiou names an “event,” which initiates the creative process of construction or “truth-procedure.” The nexus of Badiou’s case study on migration finds him repudiating what he sees as a faulty moral imperative lodged in Derrida’s conception of hospitality, which Badiou sees as denying true subjectivity and reaffirming pernicious essentialisms. (shrink)

For a regular cardinal κ with κ<κ = κ and κ ≤ λ , we construct generically a subset S of {x ∈ Pκλ : x ∩ κ is a singular ordinal} such that S is stationary in a strong sense but the stationarity of S can be destroyed by a κ+-c. c. forcing ℙ* which does not add any new element of Pκλ . Actually ℙ* can be chosen so that ℙ* is κ-strategically closed. However we show that such (...) ℙ* itself cannot be κ-strategically closed or even <κ-strategically closed if κ is inaccessible. (shrink)

We prove that the automorphism group ofP(ω)/fin remains simple if ℵ2 Cohen reals are added to a model of ZFC+CH.

A commissioned article about philosopher of ecology Levi Bryant, and his theory of urban space.

Although corporate social innovation studies in developing countries acknowledge the importance of firm resources and capabilities for attaining social goals, they overlook the way in which these interact with broader institutions to generate successful outcomes. We address this gap by exploring the relationship between firm resources-capabilities and institutions that is conducive to meeting both business and social interests in developing countries. By employing a fuzzy-set qualitative comparative analysis of corporate social innovation projects performed by joint ventures of Dutch SMEs and (...) their local partners in developing countries, we show that firm resources and/or capabilities complement strong institutions in these countries. Corporate social innovation can also be facilitated by firm capabilities in running highly legitimate projects that substitute institutional voids in these economies, attesting to multiple paths that corporations can take to achieve social innovation. (shrink)