Este artículo consta de dos partes. En la primera se corrige la lectura becba por F. Codera (y seguida por autores posteriores) de un dinar acuitado en Ceuta en 543H., corrección que demuestra que se trata de usa dinar antialmohade. En la segunda parte, siguiendo el trabajo pionero de 5. Fontenla, se analiza la cuestión de si tbn Titmart acuitó moneda, proponiendo una respuesta negativa a partir de una discusión sobre el siguificado del "mabdismo" del fundador del movimiento almohade. Una (...) cuestión relacionada es la de la licitud de acuitar moneda, negada por tbn Itazm. Tras discutir basta qué punto la peculiar forma de acuitar moneda por los almohades pudo haber estado influida por las teorías monetarias de tbn Itazm, se plantea la influencia de éstas en época del califa almohade al-Mansúr, así como en época del sultán ayyubí al-Malik al-Kámil Muhanimad. (shrink)

En las dos últimas décadas, se ha producido dentro de la filosofía analítica un aumento repentino de la investigación sobre la naturaleza y el papel que juea la intuición. Los filósofos empezaron a investigar qué es la intuición, cómo debería definirse, qué papel desempeña en la filosofía, cuál es su estatus epistémico, entre otras cosas. También hay un número creciente de filósofos que sostienen que todo el debate se basa en un error: la intuición en filosofía no desempeña papel alguno (...) y los filósofos no la utilizan como (fuente de) prueba para sus afirmaciones filosóficas. Esta estrategia se lleva a cabo a menudo diferenciando entre los dos sentidos en los que se supone que la intuición desempeña un papel evidencial en filosofía. Así, la intuición puede entenderse como un estado de intuir o como un contenido proposicional que se intuye. En el primer sentido, se argumenta, la intuición no puede ser tratada como evidencia, ya que presentaría el riesgo de psicologizar la evidencia en filosofía. Sin embargo, si tomamos la intuición como evidencia en el segundo sentido, no hay nada distintivo en ella: en última instancia, toda evidencia en filosofía es de naturaleza proposicional, independientemente de la intuitividad de una proposición dada. En mi artículo, sostengo que esta estrategia fracasa y propongo, en su lugar, una visión de la intuición que, en primer lugar, explica por qué la distinción mencionada no hace que la intuitividad del contenido sea irrelevante para su estatus epistémico; en segundo lugar, está de acuerdo con los hallazgos actuales en psicología; y, en tercer lugar, es lo suficientemente mínima como para permitir la incorporación de las diferentes perspectivas sobre las intuiciones. En particular, sostengo que un juicio intuitivo, caracterizado por su no inferencialidad y revocabilidad, sirve de prueba para determinadas afirmaciones filosóficas, mientras que su fuente es una intuición entendida como un estado de carácter no proposicional que puede examinarse empíricamente. (shrink)

The paper examines Walter Chatton’s rejection of final causality. At the core of Chatton’s theory lies the claim that there are four kinds of cause, but only three kinds of causality, because final causality should in a sense be reduced to efficient causality. The author begins by situating Chatton’s theory in the context of the fourteenth-century discussions concerning the problematic status of ends as causes. After that, the paper reconstructs Chatton’s rejection of the opinio communis of his time, according to (...) which both final causes and final causality must be posited. The author claims that Chatton’s objections employ three main arguments, based on ontological parsimony, possible non-existence of ends, and the efficient character of love and desire. Then, Chatton’s own theory is presented. The author’s exposition is focused on Chatton’s thesis that final causes are said to be causes only in a metaphorical sense. The final part of the article examines William of Ockham’s reaction to Chatton’s theory. Arguing against Chatton’s teleology, Ockham wants to prove that we have good reasons to retain both final causes and final causality. (shrink)

Robots are becoming more visible parts of our life, a situation which prompts questions about their place in our society. One group of issues that is widely discussed is connected with robots’ moral and legal status as well as their potential rights. The question of granting robots rights is polarizing. Some positions accept the possibility of granting them human rights whereas others reject the notion that robots can be considered potential rights holders. In this paper, I claim that robots will (...) never have all human rights, even if we accept that they are morally equal to humans. I focus on the role of embodiment in the content of the law. I claim that even relatively small differences in the ontologies of entities could lead to the need to create new sets of rights. I use the example of Neanderthals to illustrate that entities similar to us might have required different legal statuses. Then, I discuss the potential legal status of human-like robots. (shrink)

Whether or not we call a love-like relationship with robots true love, some people may feel and claim that, for them, it is a sufficient substitute for love relationship. The love relationship between humans has a special place in our social life. On the grounds of both morality and law, our significant other can expect special treatment. It is understandable that, precisely because of this kind of relationship, we save our significant other instead of others or will not testify against (...) her/him. How as a society should we treat love-like relationships humans with robots? Based on the assumption that robots do not have an inner life and are not moral patients, I defend the thesis that this kind of relationship should be protected by criminal law. (shrink)

Para Kant, la contemplación de la belleza natural no solo nos libera de un espíritu utilitario y de explotación, sino que nos eleva como seres humanos a las regiones del sentimiento, en que se vive de forma libre y desinteresada la contemplación del a naturaleza y su respeto. Contemplar la naturaleza bella y preservarla contribuye a humanizarnos, por la libertad que desarrollamos a través de la contemplación, el sentido de vida que nos proporciona la contemplación de la naturaleza bella, la (...) sociabilidad que desarrollamos a través del gusto y el despertar moral que procede de la contemplación de la belleza natural. (shrink)

One of the distinguishing features of Alasdair MacIntyre’s political theorising is his trenchant critique of the modern state. The article aims to explore the underlying reasons behind MacIntyre’s antistatism. Beginning with MacIntyre’s critique of the traditional arguments justifying political obligation, it then proceeds to the crucial issue of politics of common good. The author argues that MacIntyre rejects the modern state as an instrument of politics of common good mainly for two main reasons: 1) the close partnership between the modern (...) state and capitalism; 2) the bureaucratic and often unjustly coercive character of the modern state. The article concludes with several polemical remarks concerning MacIntyre’s position. (shrink)

İslam tarihinde Müslüman topluluk içinde ilk fikrî ve fiilî anlaşmazlıklar Hz. Peygamberin (s.a.v.) vefatının ardından başlamış daha sonra Hz. Osman ve ardından Hz. Ali döneminde olayların büyümesiyle Hâricîlik mezhebi tarih sahnesine çıkmıştır. Sıffîn savaşını bitirmeyi ve Müslümanlar arasında barışı temin etmeyi hedefleyen Tahkîm olayı başka bir ayrılıkla neticelenmiş, Kur’ân’ı-Kerîm’in hükümlerine uyulmadığı gerekçesiyle Müslüman topluluktan büyük bir grup ayrılarak Nehrevan’a çekilmiştir. Çoğu taşradan gelmiş, eğitim seviyesi düşük askerlerinden oluşan ve daha sonra Hâricîler diye isimlendirilen bu grup, kendi içlerinde de anlaşamamış pek (...) çoğu aşırılık yanlısı bir tavırla Emevî ve Abbasî Devletleri döneminde isyan etmiş ve muhtelif şiddet olaylarına karışmıştır. Hicrî üçüncü asrın sonlarında İbâdiyye hariç, başta Ezârika olmak üzere aşırılığa meyleden veya şiddete başvuran Hâricî gruplar dağılıp yok olmuştur. Hâricî kitleler içerisinde ortaya çıkmış olan İbâdiyye kendi dönüşümünü sağlayarak ve hatta fikir ve yöntemlerindeki yumuşaklık sebebiyle halktan gerekli desteği alarak bir yandan Kuzey Afrika’da 132 yıl hüküm süren Rüstemîler Devletini kurarken diğer yandan da fikrî bünyesini inşa etmiştir. Günümüzde Kuzey Afrika, Umman ve Zanzibar’da yedi milyona yakın nüfusa sahip olan bu mezhep pek çok açıdan etüt edilmeyi hak eden bir topluluk ve bir fikir akımıdır. İbâdiyye, hicrî ikinci asra dayanan yazılı eserleri ve yüzyıllarca biriktirdiği deneyimi ile İslam dininin inanç, davranış ve siyaset esaslarının tedvini için sosyo-politik zeminin anlaşılmasında değerli verilere sahiptir. Öte yandan mezhebin her açıdan objektif olarak ele alındığını söylemek mümkün görünmemektedir. Hicrî üçüncü asrın sonlarından itibaren yazılan fırak ve makālât türü eserlerde çeşitli gerekçelerle Hâricîlik için kullanılan pek çok yerici ifade, aidiyeti iyice araştırılmadan İbâdiyye’yi teşmil edecek şekilde kullanılmıştır ve halen de kullanılmaya devam etmektedir. Burada asıl dikkat edilmesi gereken önemli bir husus, ehl-i biꜤdat yahut ehl-i küfre ait olduğu değerlendirilen pek çok şahıs, düşünce veya ekolün ilmi açıdan tevsiki yapılmadan İbâdiyye’ye nispet edilmiş olabileceğidir. Bu makalede İbâdiyye’nin tarihi derinliklerine inilerek hem inanç sahasına yeni birtakım fikir veya tespitleri kazandırmak hem de mezhebin doğru bir şekilde anlaşılmasına katkı sunmak için İbâdiyye’ye nispet edilen bazı fikir, şahıs yahut alt grupların durumu ele alınmıştır. Bu amaçla temel fırak ve makālât eserleri, İbâdiyye’nin muteber klasik ve çağdaş kaynaklarıyla mukayeseli olarak kullanılmış ve İbâdiyye’ye nispeti tartışmalı olan alt grupların mezhebe aidiyeti tespit edilmeye çalışılmıştır. (shrink)

Este artigo analisa o pensamento estético de Platão e sua relação com a formação do homem, mostrando que sua concepção estética vai muito além da esfera da arte. Trata-se de mostrar que, em Platão, enquanto é amante da beleza, a reflexão estética transita na esfera da moral, da ciência e da metafísica, não sendo, por conseguinte, o atributo estético da beleza campo exclusivo da arte. Ou seja, a beleza permeia toda a filosofia de Platão desde sua metafísica e cosmologia, passando (...) por sua filosofia da natureza, até chegar a todas as atividades humanas, tais como: a ciência, a política, a ética. Então, num primeiro momento, busca-se compreender o lugar tanto da estética quanto da ética na metafísica, mostrando que o belo e o bom não supõem uma igualdade com o bem moral, senão com o bem metafísico, esse entendido como perfeição da natureza. Num segundo momento, em sintonia com o passo anterior, trata-se de pensar a ética de Platão à luz da metafísica da beleza, mostrando que Eros é o mediador entre o plano sensível e o plano inteligível, entre o moral e o imoral e, enquanto tal, é quem faz aspirar e conduzir ao Bem e à Beleza. Num terceiro momento, evidencia-se a tese de que a estética de Platão assume uma postura não apenas metafísica, mas também existencial, reportando, por conseguinte, à relevância da Paidéia grega no sentido de que a beleza forma parte do ideal de formação do homem na Grécia clássica. (shrink)

Business Ethics: A European Review, EarlyView.

The inferentialism due to Robert Brandom presents a compelling normative-deontic picture of language and discursive practices, and as such it is well positioned to address phenomena like lying. This short work outlines a simple account of how lying can be conceptualized within that framework. To that end, the basic Brandomian position is extended to include a novel type of status – namely, pseudo-commitments, which are unique in their being non-binding. The traditional definition of lying is then given a status-oriented form, (...) such that lying consists in presenting a pseudo-commitment with the intention for it to be attributed as a standard commitment. Importantly, this can be articulated in our scorekeeping practices, which is demonstrated with three example exchanges – one featuring an undetected lie, one featuring a detected lie, and one featuring a bald-faced lie. Though simple, the account works and invites extension to other similar phenomena, like sarcasm, acting, bullshit, etc. The notion of pseudo-commitment may also find application outside of the inferentialist context. (shrink)

This article examines the pedagogic vision of audiovisual archives in Ici et ailleurs ( Here and Elsewhere, 1974/1978) (shot by Sonimage and drawn from the abandoned project Jusqu’à la Victoire [1970]) in terms of the stratification of images and sounds. Drawing on Gilles Deleuze and Michel Foucault, Tom Conley writes that a diagram that depends upon the division between the visible and the enunciable may be comprehended in terms of a map and as a line of forces. Such strata can (...) act as signposts for diverse and multilateral readings of film, as viewers “read” cinematic landscapes and time-images. In Ici et ailleurs, stratigraphic shots juxtapose the Western, static home life of a family in France with the nomadic life of Fedayeen troops in Jordan and Palestine. This article argues that Sonimage’s narrative specificity relies upon an “in-between” method that defines an inter-space between semantic orders. (shrink)

Using robots in the military contexts is problematic at many levels. There are social, legal, and ethical issues that should be discussed first before their wider deployment. In this paper, we focus on an additional problem: their human likeness. We claim that military robots should not look like humans. That design choice may bring additional risks that endanger human lives and by that contradicts the very justification for deploying robots at war, which is decreasing human deaths and injuries. We discuss (...) two threats—epistemological and patient. Epistemological one is connected with the risk of mistaking robots for humans due to the limited ways of getting information about the external world, which may be amplified by the rush and need to fight with robots in distance. The patient threat is related to the developing attachment to robots, that in military contexts may cause additional deaths by the hesitance to sacrifice robots in order to save humans in peril or risking human life to save robots. (shrink)

This paper analyzes selected issues related to the philosophy of the Krakow physicist Andrzej Fuliński. Since the 1970s, Fuliński has been strongly associated with the interdisciplinary milieu gathered around Heller and Życiński. His activity can therefore be considered within the context of the broader phenomenon known as the Krakow School of Philosophy in Science, which was founded by Heller and Życiński. This paper proposes the thesis that Fuliński’s style of philosophy is connected with the concept of philosophy in science and (...) tries to justify the thesis that Fuliński, due to his cooperation with the interdisciplinary milieu in Krakow and the specificity of his philosophical works, deserves to be regarded as a representative of the Krakow School of Philosophy in Science. (shrink)

Amerykański filozof Richard Rorty wytrwale pracował na etykietkę intelektualnego enfant terrible. Jednym z przejawów jego oryginalności w akademickim milieu była zdecydowana obrona amerykańskiego patriotyzmu przedstawiona w Spełnianiu obietnicy naszego kraju i innych pismach. W niniejszym artykule staram się uwypuklić pewne cechy Rortiańskiego patriotyzmu oraz powiązać je z jego krytyką lewicy kulturowej. Jego zdaniem utraciła ona polityczne wpływy i uczyniła swoim fetyszem radykalne teoretyzowanie właśnie na skutek swojego antyamerykanizmu. Na koniec stawiam pytanie o to, czy wzrost znaczenia lewicy kulturowej w USA (...) w ostatnich latach nie poddaje w wątpliwość diagnozy Rorty’ego. (shrink)

Předkládaná esej se snaží představit koncept identity v kritické perspektivě a v širším kontextu problému demarkace v sociálních vědách. V souladu se známou statí Beyond "Identity" (Brubaker, Cooper) si pokládám otázku, zda je koncept identity nadále užitečný a vhodný coby analytický nástroj ve společenských vědách. Pozornost věnuji jak samotnému zanesení konceptu na pole sociálních věd, tak i srovnání a zhodnocení esencialistického, konstruktivistického a dekonstruktivistického pojetí, přičemž tyto tři způsoby uchopení daného pojmu vnímám zároveň jako reprezentace různých postojů k sociální realitě, (...) k možnosti skutečného poznání (episteme/doxa) a ke vztahu vědeckého a nevědeckého pole. Kriticky reflektuji všechna tři pojetí a argumentuji ve prospěch nahrazení konceptu identity, avšak také ve prospěch posílení (auto)kritického vnímání ve spojitosti k užívaným vědeckým konceptům a nástrojům, jakožto i k vědcům samotným. (shrink)

Artykuł ten stanowi omówienie koncepcji szczęścia, którą można wywieść z pism św. Augustyna z Hippony. Autor podejmuje się systematycznej rekonstrukcji poglądów tego myśliciela, argumentując na rzecz tego, iż dokonanie jej jest możliwe, i twierdząc, iż pewne podstawowe wątki w jego myśli pozostały takie same w ciągu całej jego działalności intelektualnej. Są nimi przede wszystkim: twierdzenie, iż dążenie człowieka do osiągnięcia szczęścia jest dla niego naturalne; twierdzenie, że istotą szczęścia jest osiągnięcie Boga; oraz twierdzenie, że droga do owego szczęścia wiedzie przez (...) zyskiwanie przez człowieka mądrości. Autor przedstawia również główną zmianę w Augustyńskiej wizji szczęścia, którą stanowi „przeniesienie” możliwości jego osiągnięcia z życia obecnego na przyszłe. (shrink)

Tekst stanowi tłumaczenie traktatu Tomasza z Akwinu pt. De principiis naturae (O zasadach natury), stanowiącego opis podstawowych zagadnień filozofii przyrody i metafizyki w ujęciu Akwinaty. Są to przede wszystkim zagadnienia związane z powstawaniem, które stanowi dla Tomasza podstawowy przedmiot badań filozofa natury. Zajmuje się on odróżnieniem substancji od przypadłości, złożeniem materii i formy, czterema rodzajami przyczyn i ich wzajemnymi relacjami, a także rodzajami konieczności i identyczności.

Este artículo destaca la visión de Tomás de Aquino del ser humano como alguien que está hecho para contemplar la belleza y que es movido a lo largo de su existencia por el amor y el deseo de contemplarla. La apreciación de la belleza, de su integridad, proporción y claridad, generan en el contemplador la vivencia de gozo, alegría y también le permiten ver una finalidad y orden en el universo, que comunica una experiencia de paz en el contemplador, quien (...) inevitablemente incrementa su anhelo por encontrar la perfección y la belleza ideal, misma que no encontrará de forma plena en este mundo, pero que nos une como hermanos en la salida de un común amor al ideal con vistas a las grandes obras comunes. (shrink)

Este artículo propone valorar la contemplación de la belleza como una guía existencial en la vida del hombre. La belleza como horizonte de sentido aparece de forma muy especial en las obras de arte, pero también nos acompaña en la vida ética así como en nuestra actividad científica, pues la capacidad de contemplar la belleza debe estar en todas nuestras actividades y es muestra de una psique sana. De la misma manera, aborda este artículo aborda el “narcisismo” como una vía (...) no auténtica de acercarse a la belleza, y propone el correcto ejercicio del gusto como una forma para encontrar belleza, aún cuando en ocasiones no sea fácil encontrarla en el mundo. (shrink)

This article shows the precritical principles of beauty in Kant’s thought, in order to understand his main contribution to the theory of beauty. This critical principles are not found in the Observations on the feeling of the beauty and sublime, but in the first and second critique which locate the feeling of pleasure and pain in the sensation faculty, instead of the Judgment, and in the Universal Nature History and the Theory of the Heavens, that considers beauty as the perfection (...) of the object given from a supreme intelligence, instead of an ideal unity brought from the reflexive judgment. (shrink)

Book review: Dominique Lambert, Ryzykowne spotkanie teologii z nauką, przeł. P. Korycińska, Copernicus Center Press, Kraków 2018, ss. 268.

Book review: Oblicza filozofii w nauce, P. Polak, J. Mączka, W.P. Grygiel, Copernicus Center Press, Kraków 2017, pp. 386.

We examine how social diversity and inclusiveness on corporate boards affect corporate performance and monitoring in Sri Lanka, a country subject to decades of polarization, civil war, and even genocide. Barely more than a decade after the civil war, we find that board social diversity on the basis of ethnicity, religion, language, gender, and nationality of the board members is positively related to corporate performance, both in terms of stock market performance and accounting returns, and to corporate financial stability. The (...) main positive effects of social diversity derive from ethno-linguistic inclusiveness. The results are confirmed by an instrumental variable approach that addresses endogeneity issues. We find no evidence that inter-personal and moral conflicts or communication problems among board members negatively affect firm performance. (shrink)

This paper is focused on one of the key questions constituting the medieval debate about the ontological status of artefacts, which has to do with the productivity of art. We ordinarily speak about artefacts, such as statues or chairs, as produced by their artificers, and Aristotle describes art in general as a productive habit. In the first part of the paper, I look at how the proponents of the realist view of artefacts argue that the productivity of art can only (...) be explained if we endorse their view, on which by producing an artefact an artificer brings about a new thing in the world, which is distinct from the natural things used in its production. I then turn to the reductionist account of artefacts and examine how its proponents want to show that the productivity of art can be preserved without positing that an artefact must be a new thing in the world, distinct from its natural components. In the final part of the paper, I look at one of the further corollaries of this debate, which has to do with the connection between the productivity of art and natural change. (shrink)

The recent developments in applications of artificial intelligence bring back discussion about risks posed by AI. Among immediate risks that need to be tackled here and now, there is also a possible problem of existential threats related to Artificial General Intelligence (AGI). There is a discussion on how to mitigate those risks by appropriate regulations. It seems that one commonly accepted assumption is that the problem is global, and thus, it needs to be tackled first of all on an international (...) level. In this paper, I argue that national criminal laws should also be considered one of the possible regulatory tools for mitigating threats posed by AGI. I propose to enact AGI crimes that complement the varieties of legal responses to existential risks that might motivate and speed up further regulatory changes. (shrink)