The prevailing paradigm in Internet privacy literature, treating privacy within a context merely of rights and violations, is inadequate for studying the Internet as a social realm. Following Goffman on self-presentation and Altman's theorizing of privacy as an optimization between competing pressures for disclosure and withdrawal, the author investigates the mechanisms used by a sample (n = 704) of college students, the vast majority users of Facebook and Myspace, to negotiate boundaries between public and private. Findings show little to no (...) relationship between online privacy concerns and information disclosure on online social network sites. Students manage unwanted audience concerns by adjusting profile visibility and using nicknames but not by restricting the information within the profile. Mechanisms analogous to boundary regulation in physical space, such as walls, locks, and doors, are favored; little adaptation is made to the Internet's key features of persistence, searchability, and cross-indexability. The author also finds significant racial and gender differences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 1-20 [Access article in PDF] A Pedagogy of Two Ways of Seeing:A Confrontation of "Word and Image" in My Name is Red 1 Feride Çiçekoglu The novel of Orhan Pamuk, My Name is Red, recently the center of controversy, not only in its homeland Turkey but in all the countries where it was translated, focuses on the debates around image-making in (...) late sixteenth-century Istanbul, then the Ottoman capital. It is also a contemporary tale. Its focus is not only the tradition of miniature painting during the Ottoman period in particular, but also the tradition of Western painting. Above all, My Name is Red is a detective and love story, starting with a murder and resolving the mystery at the end, like many other novels in this genre. What is unique is the role that the confrontation of different traditions of painting, Western and Islamic, and that between "word and image" play in the resolution of the love story and the solving of the mystery. The tradition of miniature painting, the illumination and illustration of narrative texts, which legitimized itself as the art of the book, may be interpreted as a way of dealing with the iconoclastic tradition of Islam. In this context, images are not seen as things-in-themselves but they are treated as "footnotes" even when the image seems to dominate the written word on the page. Image-making becomes an extension of the text, rather than an independent art. It serves the purposes of the words for a better understanding of the meaning, for a description of the aura of the narration, for the depiction of the images the reader of the story will paint in the mind's eye. Images, it has been said, do not represent real life; they are an externalization of the inner life. Thus, contrary to meaning and interpretation in Western art, the meaning in Islamic illumination is "inwards, converging on a private truth" rather than disclosing itself with an "outwards movement" 3Such a way of seeing is a totally different story than the discipline of art history traditionally allows: [End Page 1] the history of art, everywhere interlaced with the problems of representationalism, is in large part a commentary of the Western tradition upon itself, even if examples may be chosen from beyond its borders. Representationalism and its attendant problems are integral to the history of Western art, but not to the history of all art. 4Pamuk's novel provides a rich frame of reference for wandering in both traditions of image-making, Western and non-Western, which have seldom — if ever — been presented in the same framework. My Name is Red reconstructs two different ways of seeing in retrospect within the fictional atmosphere of late sixteenth-century Istanbul, weaving a rich panorama of the now lost tradition of Islamic illumination, faced by the "troubled notions of representation, naturalism, realism, and mimesis" due to the impact of Venetian painting. 5It is incidental that in the novel, the contradiction of traditions fails to liberate the imagery of the Ottoman miniatures from the pages of the books and from the yoke of the narrative text. Pamuk himself certainly does not wish to be seen or evaluated as writing from the viewpoint of "positivistrationality" from a teleological standpoint of "enlightenment." In his words, "I do not see it as: The miniaturists were going to be westernized if they were not prohibited by Islamic tradition." 6Pamuk is well aware of the fact that "Westernization of the West" isbased on the idea of the Renaissance as a "myth." 7 He finds it ironic that "this nineteenth-century myth of the Renaissance is still taken seriously by many people"; even more so in non-Western cultures, since "the West" itself is in a process of "de-Westernization" by demystifying the myth. 8 He cites Svetlana Alpers's The Art of Describing in this context, as a work which impressed and inspired him for... (shrink)

In this paper, I argue from a metasemantic principle to the existence of analytic sentences. According to the metasemantic principle, an external feature is relevant to determining which concept one expresses with an expression only if one is disposed to treat this feature as relevant. This entails that if one isn’t disposed to treat external features as relevant to determining which concept one expresses, and one still expresses a given concept, then something other than external features must determine that one (...) does. I argue that, in such cases, what determines that one expresses the concept also puts one in a position to know that certain sentences are true—these sentences are thus analytic relative to this determination basis. Finally, I argue that there are such cases: some sentences are analytic relative to what determines that we express certain key concepts, and these sentences include ones that have always been thought to be the best candidates for being analytic, namely, stipulative truths, and first principles of mathematics. (shrink)

In this paper, I defend the metalinguistic solution to the problem of mathematical omniscience for the possible-worlds account of propositions by combining it with a computational model of knowledge and belief. The metalinguistic solution states that the objects of belief and ignorance in mathematics are relations between mathematical sentences and what they express. The most pressing problem for the metalinguistic strategy is that it still ascribes too much mathematical knowledge under the standard possible-worlds model of knowledge and belief on which (...) these are closed under entailment. I first argue that Stalnaker's fragmentation strategy is insufficient to solve this problem. I then develop an alternative, computational strategy: I propose a model of mathematical knowledge and belief adapted from the algorithmic model of Halpern et al. which, when combined with the metalinguistic strategy, entails that mathematical knowledge and belief require computational abilities to access metalinguistic information, and thus aren't closed under entailment. As I explain, the computational model generalizes beyond mathematics to a version of the functionalist theory of knowledge and belief that motivates the possible-worlds account in the first place. I conclude that the metalinguistic and computational strategies yield an attractive functionalist, possible-worlds account of mathematical content, knowledge, and inquiry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 1-20 [Access article in PDF] A Pedagogy of Two Ways of Seeing:A Confrontation of "Word and Image" in My Name is Red 1 Feride Çiçekoglu The novel of Orhan Pamuk, My Name is Red, recently the center of controversy, not only in its homeland Turkey but in all the countries where it was translated, focuses on the debates around image-making in (...) late sixteenth-century Istanbul, then the Ottoman capital. It is also a contemporary tale. Its focus is not only the tradition of miniature painting during the Ottoman period in particular, but also the tradition of Western painting. Above all, My Name is Red is a detective and love story, starting with a murder and resolving the mystery at the end, like many other novels in this genre. What is unique is the role that the confrontation of different traditions of painting, Western and Islamic, and that between "word and image" play in the resolution of the love story and the solving of the mystery. The tradition of miniature painting, the illumination and illustration of narrative texts, which legitimized itself as the art of the book, may be interpreted as a way of dealing with the iconoclastic tradition of Islam. In this context, images are not seen as things-in-themselves but they are treated as "footnotes" even when the image seems to dominate the written word on the page. Image-making becomes an extension of the text, rather than an independent art. It serves the purposes of the words for a better understanding of the meaning, for a description of the aura of the narration, for the depiction of the images the reader of the story will paint in the mind's eye. Images, it has been said, do not represent real life; they are an externalization of the inner life. Thus, contrary to meaning and interpretation in Western art, the meaning in Islamic illumination is "inwards, converging on a private truth" rather than disclosing itself with an "outwards movement" 3Such a way of seeing is a totally different story than the discipline of art history traditionally allows: [End Page 1] the history of art, everywhere interlaced with the problems of representationalism, is in large part a commentary of the Western tradition upon itself, even if examples may be chosen from beyond its borders. Representationalism and its attendant problems are integral to the history of Western art, but not to the history of all art. 4Pamuk's novel provides a rich frame of reference for wandering in both traditions of image-making, Western and non-Western, which have seldom — if ever — been presented in the same framework. My Name is Red reconstructs two different ways of seeing in retrospect within the fictional atmosphere of late sixteenth-century Istanbul, weaving a rich panorama of the now lost tradition of Islamic illumination, faced by the "troubled notions of representation, naturalism, realism, and mimesis" due to the impact of Venetian painting. 5It is incidental that in the novel, the contradiction of traditions fails to liberate the imagery of the Ottoman miniatures from the pages of the books and from the yoke of the narrative text. Pamuk himself certainly does not wish to be seen or evaluated as writing from the viewpoint of "positivistrationality" from a teleological standpoint of "enlightenment." In his words, "I do not see it as: The miniaturists were going to be westernized if they were not prohibited by Islamic tradition." 6Pamuk is well aware of the fact that "Westernization of the West" isbased on the idea of the Renaissance as a "myth." 7 He finds it ironic that "this nineteenth-century myth of the Renaissance is still taken seriously by many people"; even more so in non-Western cultures, since "the West" itself is in a process of "de-Westernization" by demystifying the myth. 8 He cites Svetlana Alpers's The Art of Describing in this context, as a work which impressed and inspired him for... (shrink)

In this study, the relationship between adolescents' perception of God, forgiveness inclination and anger was examined. For this purpose, it was determined whether the perception of God, forgiveness inclination, the trait anger and anger expression styles of the adolescents studying in different educational institutions differ according to demographic variables and the relationship between the adolescents' perception of God, forgiveness inclination and anger was determined. The sample of the study consists of 596 10th grade students studying in different types of high (...) schools in the city center of Ankara. The Demographic Information Form, The Forgiveness Inclination Scale, The God Perception Scale, The Trait Anger and Anger Expression Style Scale were used as data collection tools. The obtained data were analyzed with the unrelated samples t test when the scale scores of the two-category variables were normally distributed and with the Mann-Whitney U test when there was no normal distribution. For variables with more than two categories, the analysis of variance (ANOVA) was used in cases where the scale scores were normally distributed, and the Kruskal-Wallis H test was used in cases where the normal distribution could not be determined. As a result of the research, statistically significant differences were found in the scores of the sub-dimensions of the scales applied according to the demographic variables. In addition between the Forgiveness Inclination Scale distancing sub- dimension and trait anger, anger-out dimensions; It was determined that there was a positive, moderately statistically significant relationship between the forgiveness inclination scale revenge sub- dimension and trait anger, anger-in, anger-out dimensions. The findings were discussed in the light of the literature. (shrink)

A case study was conducted to explore teachers? current technology use in elementary schools in Ankara, the capital of Turkey. The data were collected through a survey, and participants included 1030 classroom teachers across eight districts. The present study results revealed that significant challenges remain with regard to technology use in the classroom, even in the capital of Turkey, where teachers have advantages in terms of technology access and use compared to rural areas. The participant teachers used technologies most frequently (...) for lesson preparation activities, rather than for delivering instruction. Although the teachers felt that school principals and colleagues were usually supportive of technology use in lessons, they complained about insufficient professional development activities and incentives. Representing a snapshot of teachers? technology use in elementary school settings, this study sheds light on essential factors that should be considered in any technology integration process in schools. The study findings offer valuable insight for policy-makers and school leaders on how to support the technology integration process and allocate money for technology initiatives. (shrink)

Although Derrida has determined experience as always "an experience of presence" in Western metaphysics, a double logic of experience can be shown to determine his deconstruction of the phenomenological concept of experience. Derrida's appeal in his recent works to the notion of experience does not only imply that he has renovated the concept of experience but also that deconstruction has to be understood in terms of experience. Derrida's reading of the notion of experience in Husserl's phenomenology leads us to the (...) notion of the experience of the trace--- a condition of the possibility and of the impossibility of experience understood in terms of presence. By investigating the relation between deconstruction and experience, I point out to the fact that deconstruction subverts the desire for an originary experience and thus opens the way for a new politics of memory. By showing the connection between the experience of the trace as an impossible experience and the aporetic notion of experience, I discuss how Derrida reads the chiasm between ethics and politics in Levinas' philosophy. Finally, I investigate the way in which sexual difference partakes in the notion of aporetic experience and cannot be excluded from it. (shrink)

The question of how literature can evoke emotions is a familiar one, as is the idea that a good work of literature arouses the right emotion in the right place through our capacity for sympathy. However, there is no consensus on how this works, partly because there is no agreement on the nature of emotions. One figure that contributes to both of these topics is Robert Musil. As a thinker and as a novelist, he had both a theory of emotions (...) and a novelistic treatment of them. His novels are notable, however, for the way in which they do not appeal to the reader’s capacity for sympathy, owing partly to the formlessness of his characters. Yet it is precisely the gap he creates between fiction and emotional reality that allows for a richer investigation of the relationship between emotions and literature. (shrink)

This article is a response to Robert Bernasconi’s critical philosophy of race. I start by speaking of the specific style in which life and philosophy are related in his work. I argue that he devises a political phenomenology which considers the lived experiences of racialization and inquires into their historical conditions, which have become “practico-inert” in facticity. Bernasconi’s thesis that the history of race is not determined by racial essentialism and his account of race as a border concept call for (...) an expansion of the notion of race that will better serve the cause of the global fight against racism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 124-137 [Access article in PDF] Difference, Visual Narration, and "Point of View" in My Name is Red Feride Çiçekoglu This paper focuses on the difference between Eastern and Western ways of visual narration, taking as its frame of reference the novel My Name is Red, by Turkish author Orhan Pamuk, winner of the 2003 International IMPAC Dublin Literary Award, announced on (...) May 19, 2003 at Dublin Castle. 1This book is particularly important in terms of visual narration because it highlights the critical concept of "point of view" (POV). In his now internationally renowned novel, Pamuk's anachronistically created characters confront each other on ways of seeing and visual narration in the context of sixteenth-century Istanbul, when it was the capital of the Ottoman Empire. The visual narratives of miniature painting are elaborated in comparison with the contemporary Renaissance art, unfolding the differences in the depiction of faces, in particular. Style in visual narration is treated in the novel as a reflection of seeing and imaging the faces in their uniqueness and iscontrasted with the tradition of Islamic book illumination where all faces appear to be the same. Western concerns with individuality and the uniqueness of the POV as revealed in one-point-perspective, suggests it is an indispensable aspect of style. In that sense, My Name is Red highlights portraiture in the visual arts as a reflection of character in visual narration; reflecting both the subject and the artist whose individuality is represented in the style of painting. Pamuk's novel, constructed as a symphony of many different voices, is well-suited in its form to its subject matter since it elaborates the concept of POV in fictional narrative structure. Through his characters, Pamuk's readers enter a world where Renaissance perspectivism — a dominance of vision — confronts the ultimate vision of blindness, presented in the novel as the self-imposed fate of the miniaturists at the peak of their careers. The worry about point of view is thus contrasted with its opposite — the absence of vision as supreme achievement within the Islamic-Turkic tradition. [End Page 124]This essay discusses issues of portraiture and character, movement and time, and story and space with reference to the narrative structure in fiction film. It aims to contribute to the discussion on POV in visual narration, dealing with the narrative structure of film as a continuation and interaction of different traditions in East and West. "Point of View" Revisited As a key concept in the narrative structure of both film and literary fiction, POV has been controversial. As a technical term in film practice, however, it is defined rather clearly: POV is a camera concept which describes what is seen by the camera. Where one puts the camera and what the camera sees defines the frame and the image. When one wants to tell a story with a sequence of images, one has to consider how one will use the camera, both for the whole sequence and for each image. From whose point of view, or from which different points of view will the story be told? Will it originate with a omniscient point of view or with the point of view of one of the characters, diving into the story from the inside? Will the camera be placed at the top of the room, on a crane, or under the table from where a child can see only the legs of the grown-ups? One has to make a series of technical and artisticdecisions relevant to the policy of points of view from which to narrate. This is similar to a comic strip, except that in visual narration with a camera, the frames follow one another in time rather than in space, creating the illusion that the images are moving when projected.We take this premise so much for granted in an age flooded withimages — seeing almost as a camera ourselves — that we tend to overlook the fact that once there were other ways of seeing and narrating. Narratives... (shrink)

ABSTRACT In Power Without Knowledge, Jeffrey Friedman develops a critique of social science to argue that current technocratic practices are prone to predictive failures and unintended consequences. However, he does not provide evidence that the cause he singles out—“ideational heterogeneity”—is in fact a non-negligible source of technocratic limitations, more than or alongside better-known problems such as missing data, measurement issues, interpretive difficulties, and researcher bias. Even if we grant ideational heterogeneity, Friedman’s preferred institutional solution of exitocracy does not necessarily follow. (...) His critical epistemology would also be compatible with radical forms of collective action. (shrink)

Marshall McLuhan’s Laws of Media, which describe the evolution of artifacts in terms of enhancement, obsolescence, retrieval, and reversal are extended to create Laws of Media Environments and Laws of Media Users. It is shown that the environment or ground in which the figures of the artifacts in the LOM operate and the users of those artifacts undergo, respectively, a similar evolution of enhancement, obsolescence, retrieval, and reversal paralleling McLuhan’s original LOM.

While the Prophet's articulation of the message of tawhid resulted in the clustering of his followers around him, it also led to reactions from the majority of his interlocutors. At first, he was tried to be discouraged by not taking his message seriously or by humiliating him, and when it was seen that his followers increased over time, he was tried to be prevented by harsher methods. The polytheists claimed that the Prophet was a magician who spoke incantations from his (...) mouth, a liar who reported news he had learned from others as if it had been revealed to him, and a person who made statements contrary to the religion of ancestors because he had lost his sanity and needed to be treated. In this context, this article deals with the slander of the polytheists that the Prophet was a "majnun" and tries to understand what they meant by this claim. When the translations of the Qur'anic verses that remind us of the allegations of the polytheists are taken into consideration, it is seen that most of the translations give the word "majnun" the meaning of "madness". When we examine the meaning attributed to the expression by the Jahiliyyah Arabs, the word takes on a completely different meaning, and it is understood that the polytheists meant that the word revealed to the Prophet was taught to him not by Allah but by the jinn whom he had befriended. (shrink)

Derrida donne à penser une figure de la subjectivité comme désir qui est influencée par l’hégélianisme de Bataille. Ses premiers travaux interprètent en termes lacaniens le désir métaphysique de présence qui est toujours déjà saboté par le mouvement de différance qui l’a produit : Glas montre ainsi une subjectivité vivante et désirante qui empêche la dialectique hégélienne du désir d’aboutir aux formes totalisantes de l’esprit objectif. En revanche, la pensée tardive de Derrida permet de concevoir une subjectivité éthique et politique (...) dont le caractère aporétique se donne à lire comme déconstruction de l’Autre au sens lacanien. (shrink)

Temel karakteristiği Allah, nübüvvet ve meâd konuları üzerinden şekillenen kelam, bu konuları ele alış tarzında ahlakî perspektifi merkeze almıştır. Bu açıdan kelam, bir yönüyle Allah bir yönüyle insanla ilişkilidir. Dolayısıyla kelamcılar Allah-insan ilişkisini hem ontik hem epistemik hem de ahlakî açıdan ele almışlardır. Tanrı ve insan tasavvurları tüm boyutların birlikte değerlendirilmesiyle anlam kazanmaktadır. Konu hakkındaki farklı yaklaşımlar, söylem gruplarının ya da düşünürlerin paradigmalarına göre şekillenmektedir. Mu‘tezilî bir âlim olan Arap dili ve edebiyatının yetkin isimlerinden Ebû’l-Kāsım Mahmûd b. Ömer b. Muhammed (...) el-Harezmî ez-Zemahşerî’nin (ö. 538/1144) de eserlerinde, Allah-insan ilişkisine gereken ilgiyi gösterdiği bilinmektedir. Dinî pratiğinde Hanefî aidiyete sahip olan Zemahşerî, aklı ön planda tutan, aklın işlevsel yönünü vurgulayan bir din anlayışına sahiptir. Bu sebeple ona göre takdîr gereği akıl ve irâde sahibi olarak belirli bir fıtratta yaratılan insan yaptıklarından sorumludur. İnsanı teklîf temelinde tasavvur eden Zemahşerî’de yaratmanın ilk aşamasından itibaren adaletli bir Tanrı fikri hakimdir. Dolayısıyla onun Allah tasavvuru ve bağlantılı olarak irade konusundaki değerlendirmeleri, Allah-insan ilişkisini nasıl bir temelde ele aldığına işaret etmektedir. Bu bağlamda araştırmamız Zemahşerî’nin söz konusu ilişkiyi nasıl ele aldığını ve ahlakî boyutunu konu edinmektedir. Çünkü bu çalışmayı ortaya çıkaran temel saik Zemahşerî’nin eserlerinde Allah-insan ilişkisini ahlakî olarak değerlendirdiğine dair güçlü kanıtların mevcudiyetidir. İlişkili olarak konu, Zemahşerî’nin ilahî fiiller, insan fiilleri, akıl, bilgi, taklit, hüsun-kubuh, hidâyet-dalâlet, dâî, fâil, kötü/kabîh ve fâili, hikmet, maslahat ve tüm bunları içine alacak şekilde teklîf yaklaşımını kapsamaktadır. Buna göre çalışmada öncelikle Zemahşerî’nin Allah tasavvuru daha sonra Zemahşerî’ye göre Allah-insan ilişkisi ele alınacaktır. Çalışmanın amacını belirleyen ahlakî boyuta dair veriler değerlendirmeye tabi tutulacaktır. Allah-insan ilişkisinin ilk aşaması olarak yaratma, mîsâk ve takdîr, ikinci aşaması olarak teklîf karşımıza çıkmaktadır. Teklîfin karşılığının alındığı yer olarak ahiret son aşama olup teklîf ve sonuç kısmında bahse konu olacaktır. Çalışma, söz konusu veriler ve üzerine yapılan analizlerle şekillenmiştir. Kaynak olarak kullanılan Kitâbü’l-Minhâc, Zemahşerî’nin konu hakkında genel çerçeveyi belirleyen bir eseridir. El-Keşşâf ‘an hakâik-i (gavâmizi’)t-tenzîl ve ‘uyûni’l-ekâvîl fî vücûhi’t-te’vîl isimli eseri ise Zemahşerî’nin görüşlerini ve derinliğini birçok açıdan anlama ve değerlendirme imkânı veren telîfidir. Buna göre çalışmamız, Zemahşerî’nin Allah-insan ilişkisinde ortaya koyduğu ahlakî yaklaşıma dolayısıyla insanın sorumlu olmasının ahlakîliğine dikkat çekmeyi amaçlamaktadır. Çalışma Zemahşerî ile sınırlandırılırken, gereken yerlerde mukayeseli değerlendirmelere başvurulacaktır. (shrink)

This essay attempts to integrate Robert Bernasconi’s interpretation of the lived experience of the colonized in Frantz Fanon in accordance with Sartre’s “regressive-progressive” method with a psychoanalytical investigation of affectivity. Fanon notes that the affectivity of the colonized is overexcited; however, he also points to various kinds of displacements. The psychoanalytical theory posits that under conditions of oppression, defensive mechanisms encounter the lived experience of feeling. In traumatic situations, affect does not spontaneously translate into feelings. Fanon argues that the tendency (...) to adapt to the harsh reality of colonialism is not without immense tension. His challenge in The Wretched of the Earth is an intervention in the psyche of the colonized. In The Wretched of the Earth, he creates an imaginary and symbolic space about revolution and the process of decolonization, aiming to transform the colonized’s awareness of oppression through bodily affects into a space capable of accommodating feelings. (shrink)

Sosyal, siyasî, iktisadî, psikolojik, kültürel boyutları dönemlere ve coğ-rafyalara göre çeşitlilik arz etse de savaş mefhumu insanlık tarihi kadar eski-dir. Savaşın, dünya hayatının durum ve problemlerinden kaynaklanan yönlerinin yanı sıra dinî sâiklerinin bulunması, onun tarihe mal olmuş sürekliliğinde oldukça etkilidir. Eski Ahit ve Kur’an dâhil kutsal metinlerin söz konusu sâikler arasında yer alması, pek çok farklı okumaya tâbî tutulabilecek bu metinlerin savaşa dair anlatımlar bağlamında değerlendirilmesini mümkün ve hatta gerekli kılmaktadır. Bu makalede Kur’an ve Eski Ahit’in tarih boyu insan hayatını (...) doğrudan etkilediği olgulardan biri olarak savaşla ilgili anlatımları bir araya getirilmiş, bunlar çeşitli yönlerden mukayese edilerek aralarındaki benzerlik ve farklılıklar belirlenmeye çalışılmıştır. Bu mukayeseden ulaşılan sonuçlardan hareketle, her iki metnin kendi muhataplarının zihninde oluşturduğu savaş algısına dair ipuçları elde etmek hedeflenmiştir. Savaşa dair anlatımlar incelenirken Kur’an’ın Arapça metni, Eski Ahit’in ise ulaşabildiğimiz en eski İngilizce metni ve Türkçe tercümesi esas alınmıştır. (shrink)

This paper reports the results of a survey study examining the knowledge, motivations and concerns of egg-share donors and recipients, and assesses the clinical and policy implications of these findings. The survey, combining quantitative and qualitative items, was completed by 48 donors and 38 recipients who took part in an egg-sharing scheme at the London Women's Clinic between 2007 and 2009. Although the most important motivation for all egg-sharers was to have a baby, both donors and recipients displayed multiple motivations, (...) including elements of self-interest and altruism. Many viewed egg-sharing as a reciprocal process in which two women with different needs help one another. The results are reassuring from an ethical and policy perspective: they suggest that if information about egg-sharing was more widely available (especially through general practitioners), more women may consider becoming egg-share donors, gaining swift access to their own treatment and reducing the UK's egg donor shortage. (shrink)

Vulnerability and resistance have often been seen as opposites, with the assumption that vulnerability requires protection and the strengthening of paternalistic power at the expense of collective resistance. Focusing on political movements and cultural practices in different global locations, including Turkey, Palestine, France, and the former Yugoslavia, the contributors to Vulnerability in Resistance articulate an understanding of the role of vulnerability in practices of resistance. They consider how vulnerability is constructed, invoked, and mobilized within neoliberal discourse, the politics of war, (...) resistance to authoritarian and securitarian power, in LGBTQI struggles, and in the resistance to occupation and colonial violence. The essays offer a feminist account of political agency by exploring occupy movements and street politics, informal groups at checkpoints and barricades, practices of self-defense, hunger strikes, transgressive enactments of solidarity and mourning, infrastructural mobilizations, and aesthetic and erotic interventions into public space that mobilize memory and expose forms of power. Pointing to possible strategies for a feminist politics of transversal engagements and suggesting a politics of bodily resistance that does not disavow forms of vulnerability, the contributors develop a new conception of embodiment and sociality within fields of contemporary power. -/- Contributors. Meltem Ahiska, Athena Athanasiou, Sarah Bracke, Judith Butler, Elsa Dorlin, Basak Ertür, Zeynep Gambetti, Rema Hammami, Marianne Hirsch, Elena Loizidou, Leticia Sabsay, Nükhet Sirman, Elena Tzelepis. (shrink)

In this paper, I develop an algorithmic impossible-worlds model of belief and knowledge that provides a middle ground between models that entail that everyone is logically omniscient and those that are compatible with even the most egregious kinds of logical incompetence. In outline, the model entails that an agent believes (knows) φ just in case she can easily (and correctly) compute that φ is true and thus has the capacity to make her actions depend on whether φ. The model thereby (...) captures the standard view that belief and knowledge ground are constitutively connected to dispositions to act. As I explain, the model improves upon standard algorithmic models developed by Parikh, Halpern, Moses, Vardi, and Duc, among other ways, by integrating them into an impossible-worlds framework. The model also avoids some important disadvantages of recent candidate middle-ground models based on dynamic epistemic logic or step logic, and it can subsume their most important advantages. (shrink)

Consensus around what constitutes researcher conflicts of interest (COIs) and awareness of their influence on our research are two critical steps in ensuring the integrity of our science. In this research, data were collected from individual scholars via 2 surveys 5 years apart and from journals and associations to examine the level of social consensus and moral awareness among scholars, journals, and associations regarding researcher COIs. Although we observed increases in level of social consensus and moral awareness between 2012 and (...) 2017, results still revealed limited agreement about what relationships constitute a COI and limited awareness about the presence of and the ethical issues surrounding COIs. Although all journals and associations we examined supported COI disclosure, most did not provide researchers with detailed COI-related information, guidance, or disclosure tools. Limited social consensus and moral awareness regarding COIs is problematic because it inhibits the recognition, disclosure, and management of COIs and limits ethical decision making. We need to continue and enhance discussions about COIs and aim to create consensus and awareness where we do not have it with the goal of reducing potential scientific misconduct related to COIs. (shrink)

In this paper, I introduce and defend a notion of analyticity for formal languages. I first uncover a crucial flaw in Timothy Williamson’s famous argument template against analyticity, when it is applied to sentences of formal mathematical languages. Williamson’s argument targets the popular idea that a necessary condition for analyticity is that whoever understands an analytic sentence assents to it. Williamson argues that for any given candidate analytic sentence, there can be people who understand that sentence and yet who fail (...) to assent to it. I argue that, on the most natural understanding of the notion of assent when it is applied to sentences of formal mathematical languages, Williamson’s argument fails. Formal analyticity is the notion of analyticity that is based on this natural understanding of assent. I go on to develop the notion of formal analyticity and defend the claim that there are formally analytic sentences and rules of inference. I conclude by showing the potential payoffs of recognizing formal analyticity. (shrink)

According to the iterative conception of sets, standardly formalized by ZFC, there is no set of all sets. But why is there no set of all sets? A simple-minded, though unpopular, “minimal” explanation for why there is no set of all sets is that the supposition that there is contradicts some axioms of ZFC. In this paper, I first explain the core complaint against the minimal explanation, and then argue against the two main alternative answers to the guiding question. I (...) conclude the paper by outlining a close alternative to the minimal explanation, the conception-based explanation, that avoids the core complaint against the minimal explanation. (shrink)

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue (...) that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress. (shrink)

The use of ensemble learning, deep learning, and effective document representation methods is currently some of the most common trends to improve the overall accuracy of a text classification/categorization system. Ensemble learning is an approach to raise the overall accuracy of a classification system by utilizing multiple classifiers. Deep learning-based methods provide better results in many applications when compared with the other conventional machine learning algorithms. Word embeddings enable representation of words learned from a corpus as vectors that provide a (...) mapping of words with similar meaning to have similar representation. In this study, we use different document representations with the benefit of word embeddings and an ensemble of base classifiers for text classification. The ensemble of base classifiers includes traditional machine learning algorithms such as naïve Bayes, support vector machine, and random forest and a deep learning-based conventional network classifier. We analysed the classification accuracy of different document representations by employing an ensemble of classifiers on eight different datasets. Experimental results demonstrate that the usage of heterogeneous ensembles together with deep learning methods and word embeddings enhances the classification performance of texts. (shrink)

ABSTRACTThis article explores Nietzsche’s approach to the fundamental question of “how to live one’s life”, and more specifically his view of the role of the past in seeking an answer to this question. By discussing Nietzsche’s views of how different nations and cultures relate to their history, I suggest some comparisons with how individuals might do so. Common to both is the relationship between the past as a resource and as a burden: the burden of single events or periods and (...) the burden of the abundance of facts. Key to Nietzsche’s thinking on these questions is his account of the relationship between remembering, promising, and forgetting. He considers “active forgetting” paradoxically as both a form of forgetting and a way of taking full responsibility for the past. (shrink)

Co-speech hand gestures offer a rich avenue for research into studying emotion communication because they serve as both prominent expressive bodily cues and an integral part of language. Despite such a strategic relevance, gesture-speech integration and interaction have received less research focus on its emotional function compared to its cognitive function. This review aims to shed light on the current state of the field regarding the interplay between co-speech hand gestures and emotions, focusing specifically on the role of gestures in (...) expressing and understanding both others’ and one's own emotions. The article concludes by addressing current limitations in the field and proposing future directions for researchers investigating gesture-emotion interaction. Our goal is to provide a roadmap to researchers in their exploration of the role of gestures in emotions, ultimately contributing to a more comprehensive understanding of how gestures and emotions intersect. (shrink)

The catastrophic risks posed by new technologies such as killer robots and geoengineering have triggered calls for halting new research. Arguments for restricting research typically have a slippery‐slope structure: Researching A will lead to deployment; we have decisive moral reasons against deployment; therefore, we should not research A. However, scientific uncertainty makes it difficult to prove or disprove the conclusion of slippery‐slope arguments. This article accepts this indeterminacy and asks whether and when it would be permissible to restrict research under (...) empirical and normative uncertainty. The argument starts from the ethical framework for the regulation of scientific research with human subjects and offers modifications to adapt it to the purpose of restricting new technologies. Two main questions arise in the process: whether it is permissible to impose restrictions at the research stage to prevent harms that will arise from the use of a technology and whether it is permissible to restrict research preemptively on the grounds of public fear and anxiety, before there is sufficient evidence establishing the risk of harm. I answer both questions in the affirmative and defend this position against objections. (shrink)

Özİrâde, Kelâm’da, ilimden sonra üzerinde en çok tartışılan konulardan biridir. İrâdenin mâhiyeti hakkında, Mu‘tezilî bilgin Ebû’l-Kāsım el-Kâ‘bî el-Belhî’nin görüşleri dikkate şayandır. Kâ‘bî, oluşturduğu epistemolojik sistemde, irâdeye alışılagelenden farklı bir anlam alanı açmaya çalışmaktadır. Kâ‘bî’ye göre irâde, fiilî bir sıfattır. Ona göre Allah’ın irâdesi hâdistir. İrâde, Tanrı hakkında kullanıldığında, Tevhîd ve tenzih kaygısına; insan hakkında kullanıldığında ise özgürlük, imtihan ve sorumluluk kaygısına dayalı bir şekilde ele alınmaktadır. Kâ‘bî, bu iki kullanım arasında dikkatli ve kesin bir ayrım yaratmaya özen göstermektedir. O, irâde (...) hakkındaki görüşleriyle, Mu‘tezilî düşünce içinde de farklılaşmıştır. Kâ‘bî’nin Nazzâm’ın görüşleriyle uyum gösteren irâde anlayışı, insana otonomi sağlaması açısından önemlidir. Kâ‘bî’ye göre, Allah li-zâtihî mürîd olmadığı gibi O’nun irâdesi, hakîkî anlamda da kullanılmamaktadır. Ona göre irâde, Allah ve insan arasında ortak bir lafız olmasına rağmen, Allah mecazî anlamda mürîddir. Kâ’bî, Allah açısından İlâhî irâdeyi yaratma (tekvîn) insan açısından ise Allah’ın emretmesi olarak ele alır. Bu bağlamda onun epistemolojisinde irâde, Allah-âlem ilişkisine güçlü bir zemin oluşturmaktadır. Anahtar Kelimeler: Kelâm, Mu‘tezile, İlâhî İrâde, Ebû’l-Kāsım el-Belhî, el-Kâ‘bî, Nazzâm, Sıfatlar, Bağdat Mu‘tezilesiTHE WİLL ACCORDİNG TO ABŪ L-QĀSİM AL-KAʿBĪ AL-BALKHĪ AbstractAfter the problem of divine knowledge (‘ılm), divine will/volition (irāda) is one of the most debated issues in Kalām. In regard of divine will and volition Mu’tazilī scholar Abū al-Qāsim al-Ka’bī al-Balkhī’s opinions are of distinctive value. In his epistemology, al-Ka’bī tries to comprehend it in quite an unusual manner. For al-Ka’bī divine will (irāda) is one of the attributes of act. This means that divine will is an accident (hâdis). The term volition when used in relation to God it shall carry the apprehension of divine unity (tawhīd) and transcendence (tenzīh). Whereas in relation to man will implies freedom of action and responsibility of consequences thereby. al-Ka’bī put serious emphasis in differentiating meaning of volition in realm of man and of transcendence. Showing profound similarities with his prior Mu’tazilī al-Nazzam, al-Ka’bī undertakes the problem of divine volition in such a way that does not supersede both, realm of man and of transcendence. Showing similarities with the opinions of his prior Mu’tazilī al-Nazzām, his understanding on will is significant for attributing full authority to man. According to al-Ka’bī, transcendental being (Allah) does not have volition per se (لا هو مريد لذاته). His volition is not used in literal meaning of the word either. He believes that although volition is a common term between God and man, God wills (مرید) in truly metaphorical and figurative sense. al-Ka’bī states that the volition form God’s position is His creation (takwīn) whereas in regard of man, divine volition shall be understood as Allah’s orders. Within this context, term of volition in al-Ka’bī’s epistemology carries the ground for relational foundations of Allah and His creation.Keywords: Divine Will, Abū l-Qāsim al-Balkhī, al-Kaʿbī, God's Attributes, Mu‘tazila, Baghdādī School. (shrink)

In this paper, I discuss how Turkish feminists have approached the phenomenon of male violence in Turkey as a political problem by following the feminist precept that the private is public. In the last twenty years, feminist activists in media have made male violence increasingly visible, by criticizing the framing of femicides as fatalities of jealousy and love. I argue that Turkish feminists do not consider male violence as just a “situation” or a structure of “oppression.” They problematize it as (...) systematic political violence, which calls for a critique of the anti-feminist state policies that restitute masculine supremacy by the promotion of patriarchal values. The political consolidation of masculinity by the rejection of gender equality is a key aspect of authoritarianism. Turkish government does not frame domestic violence as a women’s problem but as a family problem. In contrast, feminist arguments invite the government to confront domestic violence as male violence. I suggest that the male violence that women experience in Turkey can be seen as a manifestation of bio-power at the age of the crisis of neo-liberalism. (shrink)