At the beginning of the twentieth century, Russian Marxism, which was rapidly gaining intellectual and political influence, faced the need to develop its ethical concepts, since the “atheistic ethics,” represented by the philosophy of Russian narodniki and European social democrats, were found to be ideologically unacceptable. The subject of this article is an attempt to comprehend the moral problems addressed in the heterogeneous circles of Russian Marxism in the first three decades of the twentieth century. The concepts introduced by A. (...) Bogdanov, L. Aksel’rod, and A. Lunacharsky played a critical role in this context. If Bogdanov proclaimed historical legality and morality as such to be forms of ideological consciousness that would be abolished in the course of social evolution, then Aksel’rod sought to defend and justify a universalist understanding of morality, faced with the need to reconcile this understanding with the key provisions of historical materialism. Lunacharsky, finally, found himself in an equally difficult situation, trying to reconcile the position of the self-sufficiency of the Marxist worldview with the obvious, as it seemed to him, need for its “ethical supplement” and finding a solution in peculiar identification of the ethical and the aesthetic. These attempts reflect a peculiarity of the development of Russian Marxism. In the field of ethics, in particular, it followed a path that could be described as one of narrowing interpretations‚ as a result of which a more heuristically simple and unambiguous version of the theory was created. (shrink)

In this article, I argue we have collective duties to people who suffer from kidney failure and these duties are best fulfilled through a government-monopsony market in kidneys. A government-monopsony market is a model where the government is the sole buyer, and kidneys are distributed according to need, not ability to pay. The framework of collective duties enables us to respond to several of the most pressing ethical and practical objections to kidney markets, including Cécile Fabre's objection that it is (...) unjust to be paid to do one's duty, Simon Rippon's objections that it is harmful to be pressured to sell a kidney and that a market is unfair, Richard Titmuss's crowding out objection, and Ronald Dworkin's objection that body parts should not be among the goods we owe each other. (shrink)

Many years the academic community has been discussing issues of a universal metalanguage as the general conceptual framework of modern social and humanitarian research, especially of philosophy. The article questions the claim that the language of Western philosophy was already accepted as a unified tool in the 20th century. The peculiarities of perception and further application of Western philosophical terminology in Japan in late 19th – first half of the 20th centuries are investigated here as a factual evidence base of (...) argumentation. Special attention is given to examples of translation and interpretation of some concepts of Western origin, such as metaphysics, ethics, logic, substance, subject, etc., as observed in the works of eminent thinkers Nishi Amane, Inoue Tetsujiro, Nishida Kitaro, and Watsuji Tetsuro. The paper provides examples of new original concepts developed by modern Japanese philosophers, such as Kimura Bin, Hiromatsu Wataru et al. The author concludes that the general conceptual framework that modern philosophy operates with is a very dynamic and open system, capable of transforming in different cultural contexts and in keeping with newly emerging issues that require analysis. The article identifies factors that provide philosophical communication between different cultures at the conceptual level, that is, the presence of a common circle of problems and presence of partial overlap between the key concepts. The author poses the problem of the emergence of new approaches and ideas in a situation of “conflicting interpretations,” or incomplete equivalence of similar notions when used by the parties in a dialogue, casting doubt on possibility, necessity and reasonability of exact reproduction of meanings and “complete domestication” in other cultures. (shrink)

Worldwide 1.2 million people are dying from kidney failure each year, and in the USA alone, approximately 100 000 people are currently on the waiting list for a kidney transplant. One possible solution to the kidney shortage is for governments to pay donors for one of their healthy kidneys and distribute these kidneys according to need. There are, however, compelling objections to this government-monopsony model. To avoid these objections, I propose a small adjustment to the model. I suggest we reward (...) kidney sellers with both money and a ceremony that celebrates their noble act. They should, in other words, receive a prize rather than a price. (shrink)

Do we have stronger duties to assist in emergencies than in nonemergencies? According to Peter Singer and Peter Unger, we do not. Emergency situations, they suggest, merely serve to make more salient the very extensive duties to assist that we always have. This view, while theoretically simple, appears to imply that we must radically revise common-sense emergency norms. Resisting that implication, theorists like Frances Kamm, Jeremy Waldron, and Larry Temkin suggest that emergencies are indeed normatively exceptional. While their approach is (...) more in line with common-sense, however, it is theoretically less simple, and it is has proven difficult to justify the exception. In this paper we propose a model of emergencies that we call the Informal-Insurance Model, and explain how this can be used to combine theoretical simplicity with common-sense emergency norms. (shrink)

Criticism of post-modernizm and post-colonializm caused to question the mission of anthropology in terms of understanding different societies. Materialist, secular and anthropocentric anthropological approaches based on enlightenment and modern assumptions have faced criticism by many disciplines from philosophy and critical theory to science and quantum theory. Anthropology of religion which is a branch of cultural anthropology is also effected by changes within the broader field of anthropology. The aim of this project is to shed light on the potential of the (...) critical approach, which emerged in anthropology of religion recently and underlined the ontology, to understand religious experiences and practices of different societies. This approach is called ontological turn. In this article, first I point out the historical process in anthropology which led to the turn to ontology. Social structuralism and representationalism which played an important role for the formation of anthropology impacted significantly the ways in which anthropology understands nature and human being. According to these assumptions commonly used in anthropology, while human beings try to understand universal and static natural law principles, they create representations about nature. But, for there is only one nature, there must be only one true representation. This attempt to understand nature through representations created the base for the concepts of belief, knowledge, and mind of Edward Tylor who was the pioneer of cultural anthropology. While the mind refers to rational capacity of human being, belief is an area of irrational representations that human beings pragmatically need. Religious assumptions and practices are listed under incorrect representations. The concept of belief has been frequently used after Tylor as well to understand societies which are located outside of modernity. What ontological turn aims with criticism of conceptual framework is to prevent the domination of Western based reality. Therefore, one of the most emphasized arguments is the multiplicity of reality. This approach of ontological turn is called as taking everything serious. New definitions which are made in a way including the experiences of ethnographic objects mean taking them serious. Acceptance of the concepts by anthropologist in the ethnographic field means acceptance of difference in reality. The act of definition and conceptualizing is the act of creating different realities. In many ethnographic researches, ethnographers choses their concepts before entering to the field. This means that trying to fit differences within existing concepts and confirming the existing thoughts from different perspectives. Understanding ethnographic materials with its own terms or analyzing, explaining or interpreting ethnographic phenomenon by eliminating presumptions was always a concern for anthropology. These questions are asked so commonly that they can be seen as banal questions. The difference of ontological turn is not to ask these questions, but to ask ontological questions as an epistemological approach. The base of this ontological approach is the thought that what forms anthropologists’ perspective are not social or cultural but ontological assumptions. Thus, the question to be asked is how anthropologists’ assumptions about what the world is can be eliminated. To sum up, the idea of taking everything serious in ontological turn aims to eliminate the hierarchy between the subject and object of ethnography. Instead of seeing ethnography as an object of anthropology through modern categories, ontological turn suggests seeing ethnography as a real source to create new concepts and analytical tools. (shrink)

The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on (...) the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker. (shrink)

Müslüman kadınların İslami gelenekler tarafından bastırılmış mı özgürlüğe kavuşturulmuş mu olduğuna dair pek çok çalışma bulunmakta. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin bir baskı unsuru olarak görürken, bazıları da Müslüman kadınların bu gelenekleri uygularken kendi iradelerini ortaya koyduğunu, dolayısıyla bu geleneklerin bir baskı emaresi olarak görülemeyeceğini savunur. Bu çalışmada, Müslüman kadınların hayatlarının çok yönlü, ilişkisel ve mekân bağlamında şekillendiğini incelememizi sağlayacak, Deleuze felsefisi bağlamında ele alınan irade ve özgürlük kavramlarını kullanmak amaçlanmıştır. Diğer bir ifade ile Fransız filozof Gilles Deleuze (...) tarafından ortaya koyulan ilişkisel ontoloji Müslüman Kadın çalışmalarını sorgulamak için kullanılmaktadır. Bu ilişkisel ontoloji üzerinden, Müslüman kadınların dini söylemler çerçevesinde olumsuz resmedilmeleri sorgulanmakta ve bu kadınların deneyimlerine ve pratiklerine dair alternatif açıklamalar ortaya konulmaktadır. Böylece, Deleuze’in felsefesi bağlamında ele alınan irade ve özgürlük kavramları kullanılarak Müslüman kadınların dini katılım ve uygulamaları üzerinden pasif ve irade göstermeyen kadınlar olarak tasvir edilmesi sorgulanmaktadır. Müslüman kadınların durumsal uygulama ve deneyimlerini keşfedebilecek nitelikte akademik bir bakış açısı önerilmektedir. Özet: Bazı batılı kuruluşlar medeniyetler çatışması söylemini temel alarak tekil bir Müslüman dünyası tarif edip bu tek tipleştirilmiş tarifi Islama ve Müslümanlara karşı mücadele etmenin neden gerekli olduğunu gerekçelendirmek için kullanmaktadır. Müslüman kadınlar İslam gelenekleri ve Müslüman erkekler tarafından baskıya uğrayan bir gurup olarak resmedildiği için, bu söylemlerde Müslüman kadınlara dair konular önemli odak noktalarından birisi olmaktadır. Örneğin Müslüman kadın kimliğinin sembolü olarak görülen başörtüsünün bir baskı unsuru olup olmadığına dair tartışmalar görülür. Müslüman kadının başörtüsü ile bastırılmış mı özgürleştirilmiş mi olduğuna dair pek çok çalışma da bulunmaktadır. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin Müslüman kadınları baskıladığını ileri sürerken bazıları da kadınlar başörtüsü kullandığında bunu kendi iradeleri ile yaptığını tartışır. Örneğin Saba Mahmood irade, özgürlük, istek ve direnme gibi kavramların liberalizm temelinde anlaşılmasını sorgulayarak Müslüman kadınlar hakkındaki bu söylemlere karşı çıkar. Bu çalışmalardan bazıları da Müslüman kadınların ve onların iradelerini kullanmalarına dair konuların tarihsel ve mekânsal bağlamda yapılması gerektiğini savunur. Her ne kadar bu konuda yapılan çalışmalar olsa da, bu konu daha fazla araştırmaya ve yeniden ele alınmaya muhtaçtır. Bu çalışmada, bu konuyu çok yönlü, Müslüman kadınların deneyimlerini, isteklerini ve uygulamalarını ilişkisel ve mekânsal olarak ele alma imkânı vereceğinden, ilk olarak irade ve özgürlük kavramlarını Deleuze felsefesi temelinde ele alınmaktadır. Diğer bir deyişle, Fransız filozof Gilles Deleuze’a dayandırılan ilişkisel ontolojik bakış açısı Müslüman kadına dair tartışmalara uygulanmaktadır. Bu ilişkisel ontolojiye göre, dünya bedenlerin toplamından oluşur. Her varlık, biyolojik organizma, sosyal yapı ve soyut yapı bir bedendir. Bu bedenlerin her birisi, ister insan bedeni ister insana ait olmayan bir beden olsun, ister maddi ister madde dışı olsun, ister sosyal ister psikolojik yapılar olsun, ilişkilerin akımı ile şekillendirilir. İnsan bedeninin biyolojik, zihinsel, sosyal ve psikolojik bileşenlerini içine alan her yönü de çoklu ilişkiler ile oluşturulur. Bu yüzden, bir insan öznesi hakkında konuştuğumuzda, aslında karmaşık ve çoklu ilişkilere dair konuşuruz. Bedenin bu şekilde ele alınması irade kavramının da yeniden ele alınmasını gerektirir. İrade kavramının bu bağlamda ele alınması dikkati bedenleri üreten ilişkiler üzerine odaklar. Bedenler ilişkilerin akımı ile şekillendirildiği için, bedenlerin belirli şekillerde hissetme, davranma ve istemeye dair kapasiteleri de sahip oldukları ilişkilere göre şekillenir. Bu ilişkisel ontoloji temelinde, Müslüman kadınların bedenlerinin ilişkilerin akımı ile şekillenen çoklu elementlerin karmaşık bir araya gelişler olarak ele alınmalıdır. Bu kavramlaştırma Müslüman kadınların hayatının izole edilmiş dini gelenekler temelinde oluşmuş gibi resmedilmesini sorgulatmaktadır. Müslüman kadınların iradeleri, kapasiteleri ve sınırlılıkları kadar deneyimleri, pratikleri ve istekleri de sosyal-politik söylemler, aile içi ilişkiler, materyal yapılar ve ekonomik şartlar gibi çoklu faktörler ile kurulan ilişkiler üzerinden şekillenir. Diğer bir ifade ile bu kadınların belirli şekillerde davranmaya dair güçleri kendilerini çevreleyen bedenler ile kurdukları ilişkilere göre şekillenir. Bu bedenler dini veya seküler unsurlar olabilir, insan veya insana ait olmayan unsurlar olabilir, ya da maddi veya madde dışı faktörler olabilir. Sonuç olarak, Müslüman kadınların bedenleri ve irade gösterme şekilleri her zaman bir süreklilik içinde bağlantı kuran veya bağlantılarını koparan çeşitli elementler ile üretilmektedir. Deleuze felsefesi temelindeki bu beden ve irade kavramlaştırmaları Müslüman kadınların dini geleneklerine salt itaat temelinde resmedilmelerini sorgulamak için kullanılmaktadır. Bu kadınların hayatlarındaki çoklu yapısal denebilecek elementlerin aydınlatılması amaçlanmakta ve onların iradelerinin parçalı ve ilişkisel bir şekilde anlaşılması önerilmektedir. İlişkisel ontolojik lensler aracılığı ile Müslüman kadınlar resmedilirken görünmez kılınan veya fotoğrafın dışında bırakılan dinamik ve heterojen unsurlar tetkik edilmektedir. Bu amaç için, Deleuze felsefesi temelinde yapılan kavramlaştırılmalar 2018’de doktora çalışması için Başkent Kadın Platformunda yapılan bir röportaja ve Türkiye’deki bazı etnografik gözlemlere uygulanmaktadır. Ortaya konulan teorik bağlama daha uygun olacağından, bir gruptan ya da daha geniş bir çerçevede veri toplamak yerine, bu röportajdan elde edilen verilerin detaylı bir şekilde ele alınması amaçlanmaktadır. Bu ontolojik bakış açısını Müslüman Kadın konusuna uygulayarak, Müslüman kadınların hayatındaki çoklu ve ilişkisel etken güçlere odaklanılması amaçlanmaktadır. Müslüman kadının yalnızca dini söylemler temelinde negatif olarak tanımlanması sorgulanmakta ve Müslüman kadınların deneyimlerini ve uygulamalarını anlamak için alternatif modeller olabileceğine dikkat çekilmektedir. Diğer bir şekilde ifade etmek gerekirse Müslüman kadınların deneyimleri ilişkisel, çok yönlü, parçalı ve muayyen olarak ele alınmalıdır. Hayal edilen tekil bir grup yerine, çok yönlülüğün ve ilişkiselliğin keşfedilmesine ihtiyaç duyulmaktadır. Bu yüzden Müslüman kadınların belirli zeminler temelinde anlaşılmaya çalışılması önerilmektedir. Bu tur bir analizde, bir araştırmacının amacı Müslüman kadını çok yönlü bir özne ve irade anlayışı temelinde belirli zeminlerde keşfetmek olmalıdır ki iç içe geçmiş baskı ve özgürleşme şekilleri de anlaşılabilsin. Müslüman kadının kimliğinin kategorileştirilmesi ve marjinalleştirilmesi yerine, devam edegelen şekilde deneyimlerin ve uygulamaların oluşum ve yeniden oluşumlarının üzerinde durulmalıdır. (shrink)

Aurora, eller Morgenrøde er en enestående tekst fra højmiddelalderen, der knytter tanker og billeder fra Bibelen sammen med naturfilosofiske forestillinger om naturens ånd. Denne sammenstillingvar ny og udfordrende for datidens tænkemåde. Derfor blev teksten forbudt, gemt af vejen og først genfundet og udgivet i moderne tid. Det forhold, at Aurora, eller Morgenrøde skulle være skrevet af den berømte middelalderfilosof, Thomas Aquinas, som dennes sidstevidnesbyrd kort før han døde i 1274, er blevet afvist, ikke mindst af kirken. Ny forskning åbner imidlertid (...) spørgsmålet igen. I bogen her fortæller Aksel Haaning i tolv indledende kapitler den utrolige historie om glemte erfaringer af naturens liv fra europæisk filosofi og spiritualitet, herunder de ofte oversete bidrag fra arabisk kultur. De enkelte kapitler kan læses hver for sig, men udgør et samletbud på, hvordan fortid og nutid griber ind i hinanden. Når Haaning fortæller, står glemte tekster og tanker lyslevende for den moderne læser. Ifølge forfatteren, der har nærlæst de ældste kilder og håndskrifter, afspejler Aurora-teksten også et eksistentielt drama, der udspiller sig i vores eget forhold til natur"-- Back cover. (shrink)

Which party characteristics contribute to the representation of young legislators? We examine this question quantitatively, focusing on the European Parliament, and gauge the influence of the age of the party leader, the age of the party, the size of its support, party ideology and party nomination procedures on the age of politicians, based on data of all members who have served in the EP. We find that none of these characteristics matter substantively in explaining young representatives’ presence and discuss ways (...) to further the field of research on youth representation. Online Appendix. (shrink)

We characterize the class of c.e. degrees that bound a critical triple as those degrees that compute a function that has no ω-c.e. approximation.

Organ shortage is a major survival issue for millions of people worldwide. Globally 1.2 million people die each year from kidney failure. In this paper, we critically examine and find lacking extant proposals for increasing organ supply, such as opting in and opt out for deceased donor organs, and parochial altruism and paired kidney exchange for live organs. We defend two ethical solutions to the problem of organ shortage. One is to make deceased donor organs automatically available for transplant without (...) requiring consent from the donor or their relatives. The other is for society to buy nonvital organs in a strictly regulated market and provide them to people in need for free. (shrink)

The search for the backbone of the types of rationality inherent in different cultures keeps on to be an open problem, which remains relevant to the need of closer intercultural interaction in the global world. At the same time, the analysis of the logic of language as the basis for the study of rationality types continues to occupy an important place. Meanwhile, the studies of grammatical structures and language models from the point of view of their connection to a certain (...) type of thinking and influence on the method of philosophizing are still quantitatively inferior to the researches of lexical aspects. Expansion of this type of research with the involvement of a diverse cultural material over time will allow us to reach the level of establishing regularities of a more general nature. This article contributes to the development of this issue. The author deals with the approaches to the defnition of the paradigm of Japanese rationality proposed by researchers of grammatical features of the Japanese language, on the one hand, and the “logic of place” concept and the “absolutely contradictory identity” principle of prominent philosopher Nishida Kitaro, on the other hand. A special attention is drawn to the structural similarity of the grammatical form highlighted by linguists, in which the decisive role belongs to the predicate, and to Nishida’s logical model reflecting specifcs of subject-predicate relationship as well as perception of opposition in terms of “contradictory self-identity.” In the conclusion of the article, the author demonstrates the relationship of this model with the certain idea of subject, the type of epistemology overcoming dualism, the processual and cosmocentric comprehension of the world that can be traced in Nishida’s statements. (shrink)

The global allocation of vaccines during the COVID-19 pandemic is widely perceived as unfair. Priority was given to countries that paid the most with little or no concern for who needed the vaccines the most. No satisfactory institutions have been established to allocate vaccines in a future pandemic. In this paper, we join reformers in proposing a new scheme for vaccine distribution: a global auction for vaccines where profits are distributed fairly to participating countries. Our proposal improves upon previous suggestions (...) morally by taking countries’ differing valuations of money and vaccines seriously. Since an auction is in the interest of both vaccine manufacturers and high-income countries, it is also politically feasible. A global redistributive auction for vaccines thus promises to be a robust and morally desirable way to allocate vaccines. -/- . (shrink)

In their book, Darwinism Evolving: Systems Dynamics and the Genealogy of Natural Selection, Depew and Weber argued for the need to address the relationship between self-organization and natural selection in evolutionary theory, and focused on seven “visions” for doing so. Recently, Batten et al. in a paper in this journal, entitled “Visions of evolution: self-organization proposes what natural selection disposes,” picked up the issue with the work of Depew and Weber as a starting point. While the efforts of both sets (...) of authors are to be commended, there are substantive errors in both the presentations of my work and of my work with colleagues that undermine theirs. My purpose here is to correct the errors in question, thereby removing the undermining effects and in so doing reassert the position my colleagues and I first advanced more than two decades ago, and that I still stand by and argue for today. The central points are as follows: Self-organization or spontaneous ordering is a process of selection; this selection process is governed by a “physical selection principle”; this principle is the law of maximum entropy production; and natural selection is a special case where the components are replicating. (shrink)

When widespread use of sex‐selective abortion and sex selection through assisted reproduction lead to severe harms to third parties and perpetuate discrimination, should these practices be banned? In this paper I focus on India and show why a common argument for a ban on sex selection fails even in these circumstances. I set aside a common objection to the argument, namely that women have a right to procreative autonomy that trumps the state's interest in protecting other parties from harm, and (...) argue against the ban on consequentialist grounds. I perform a pairwise comparative analysis of sex selection and its plausible alternatives and argue that that the ban fails to improve the state of affairs relative to a scenario without a ban. The ban makes the situation worse, especially for mothers and their daughters. India should therefore repeal its ban on sex selection. (shrink)

Generalized Darwinism (GD) claims to be a conceptual and theoretical framework for researching evolutionary change processes in organizations. This paper examines the claims of GD. It finds that in contrast to Darwin’s theory of evolution by natural selection proper, the GD framework is not an explanatory deductive argument form. What it is that GD actually generalizes and intends to explain thereby becomes somewhat moot. It is proposed that the so-called ‘generalization’ that the GD framework supplies might be best understood schematically. (...) Two general schemata that purport to distil commonalities between processes of organizational evolution and biological evolution are thereby identified. But in considering the applicability of the two schemata to organizational evolution, criticism reveals one to be problematic, whereas the other one, to which the GD programme collapses if the problematical schema is dispensed with, has been long associated with another so-called ‘evolutionary approach’ to the understanding of social change: Sir Karl Popper’s ‘evolutionary epistemology’. The paper concludes that if the research problem is to account for the evolutionary character of social and organizational change, then theorists need not commit to the GD framework. They may elect to use Popper’s evolutionary epistemology instead. (shrink)

The first edition, published by Acumen in 2000, became a prescribed textbook on modal logic courses. The second edition has been fully revised in response to readers' suggestions, including two new chapters on conditional logic, which was not covered in the first edition. "Modal Logics and Philosophy" is a fully comprehensive introduction to modal logics and their application suitable for course use. Unlike most modal logic textbooks, which are both forbidding mathematically and short on philosophical discussion, "Modal Logics and Philosophy" (...) places its emphasis firmly on showing how useful modal logic can be as a tool for formal philosophical analysis. In part 1 of the book, the reader is introduced to some standard systems of modal logic and encouraged through a series of exercises to become proficient in manipulating these logics. The emphasis is on possible world semantics for modal logics and the semantic emphasis is carried into the formal method, Jeffrey-style truth-trees. Standard truth-trees are extended in a simple and transparent way to take possible worlds into account. Part 2 systematically explores the applications of modal logic to philosophical issues such as truth, time, processes, knowledge and belief, obligation and permission. (shrink)

Sevgi, Mâtürîdî ahlak anlayışının dayandığı genel karakterlerden biridir. Ahlak içerisinde iradi bir eylem ön planda yer almış olsa da aslında bu eylem sevgi temeline dayanaklık etmektedir. Mâtürîdî’nin sevgi anlayışının temelinde, varlıklara sevginin Allah tarafından verildiğinin bilinmesi gerekliliği vardır. Çünkü insan fıtratında olan bu duygunun yani sevginin, sıradan bir yönelimin dışına çıkması ve insanı yücelten bir nitelik kazandırması bu temele dayanmaktadır. Mâtürîdî, her insanda doğuştan gelen bir güzellik eğilimi ya da güzel olana sevgi besleme gibi bir yatkınlığın olduğunu ifade etmiştir. Allah (...) sevgisinin de insanda fıtri bir duygu olduğu düşüncesindedir. Yaratılıştan gelen bu duygu kişiyi ahlaki açıdan Rabbinin rızasını kazanma ve insanın Rabbini sevme düşüncesinden ayrı değildir. Kendisine karşı sevgi duyulan bir Allah düşüncesi kişide övülen ahlaki fiillere yönlendiren önemli bir unsur olarak görülmektedir. Bu temel sevgi anlayışının bilinmesi, kişinin kendisiyle yüceleceği bir erdeme dönüşmesine zemin hazırlamaktadır. Mâtürîdî’nin izahlarında genellikle fiilde sevgiyi Allah ile bağlantılı olarak ele aldığını görmekteyiz. Ayrıca sevgi erdemi (el-Fadl fi’l-Mevedde), bir fiili gerçekleştirirken Yaratan’ın memnun olması için onu severek yapmak ve sevmediği bir fiilden de sırf O memnun olmayacağı için uzaklaşmak düşüncesini içinde barındırır. Mâtürîdî’nin izahlarının genelinde Allah’tan korkma anlamında “takva” ve bu kökten türeyen kelimelerde içinde sevgiyi barındıran bir korku olduğu vurgulanmaktadır. Ayrıca ifrat ve tefrite düşerek ‘orta yol’dan ayrılanın durumu da ‘takva’ya uygunluktan uzaklaşmakla eşittir. Öyle ki takvaya uygun olan fiilin ifrattan, tefritten uzakta ve ortada, dengeli olması gereklidir. Ayrıca Mâtürîdî adaleti ‘orta yol’ olarak tanımlar ve bir şeyin orta yolunun adalet üzere olmasına bağlar. Bir başka açıdan buna, ‘fiillerde hikmetli davranmak’ da diyebiliriz. Zaten Mâtürîdî’ye göre ‘Hikmet’ isabet etmek demektir. Yani her şeyin yerli yerine konulmasıdır. Mâtürîdî, kalpteki sevgi duygusunun hakikatinin bilinemeyeceğini ifade ederken insandaki muhabbet duygusunun da ancak kendisinden fayda gördüğü kişiye olacağını, fayda görmediği kişiye sevgi duyamayacağını ifade eder. Mâtürîdî’ye göre insan neyin kendisi için iyi olduğunu veya neyin kötü olduğunu, hakiki amaçlarının neler olması gerektiğini belirlemeye çalışan ve erdemli bir yaşayışı nasıl gerçekleştirmesi gerektiğini anlamlandırmakla görevli olan bir varlıktır. İnsanın ahlaki yapısına baktığımızda da hangi gayeler etrafında yaşam sürmesi gerektiğini, iyi ve kötünün, ödev ve sorumlulukların belirlenmesi gibi düşüncelerin insan varlığında ahlaki temel bir amaca dayandığını ya da dayanması gerektiğini görmekteyiz. Biz de bu çalışmamızda Mâtürîdî ahlakına felsefi bir bakışla kavramsal olarak sevgiyi nasıl anlamlandırdığını ele almaya çalışacağız. (shrink)

We describe punctual categoricity in several natural classes, including binary relational structures and mono-unary functional structures. We prove that every punctually categorical structure in a finite unary language is${\text {PA}}(0')$-categorical, and we show that this upper bound is tight. We also construct an example of a punctually categorical structure whose degree of categoricity is$0''$. We also prove that, with a bit of work, the latter result can be pushed beyond$\Delta ^1_1$, thus showing that punctually categorical structures can possess arbitrarily complex (...) automorphism orbits.As a consequence, it follows that binary relational structures and unary structures are not universal with respect to primitive recursive interpretations; equivalently, in these classes every rich enough interpretation technique must necessarily involve unbounded existential quantification or infinite disjunction. In contrast, it is well-known that both classes are universal for Turing computability. (shrink)

When addressing the Muslim women question, one of the problematic issues is the centrality of a religious tradition or a political ideology as a primary subject of inquiry. Muslim women are seen as the embodiment of a singular tradition or ideology, as in the case of Turkey, where the contemporary headscarf-wearing women are represented as ‘Islamist’. In this project, I aim to problematise this stereotyping categorisation through ontological conceptualisations, inspired by the French thinker Gilles Deleuze. To implement the relational ontology (...) of Deleuze, I examine headscarf contestations in Turkey through interviews conducted in two women’s organisations in Turkey: Capital City Women’s Platform (Baskent Kadin Platformu) and Hazar. I argue that the world constantly ‘becomes’ through flows of relations between multiple elements; therefore, it is a multiplicity, an intensity and fractured. With this Deleuzian ontology in mind, I consider the quotidian physical, material and social resources of my interviews with the aim of elucidating relations between a female body and the commodities produced by multiple socio-economic and political factors in Turkey. Then I address a Deleuzian understanding of categorisations such as class, gender, race and ideology. These categorisations, for Deleuze, are aggregations of multiplicities and fluidities forming specific fixations according to a range of ascribed characteristics, such as income, education, employment or dress codes. In this regard, I conclude that the label ‘Islamist’ restrains the relational and multiple characters of headscarf practices within a unifying category by attributing certain features to particular embodiments and materials. (shrink)

This article examines the phenomenon of atmosphere in the aesthetics of the German philosopher Gernot Böhme. It explores the connection between his ideas and those of Hermann Schmitz’s “New Phenomenology” and Martin Heidegger’s ontology. The atmosphere is analyzed through Schmitz’s concepts: the space of human corporeality, and the categories of “contraction” (Enge) and “expansion” (Weite)). Key points of Schmitz’s phenomenology are identified: the absolute space of the felt body, its independence from geometric space; the description of the body's dynamics through (...) bodily impulses and vectors of “contraction” (Enge) and “expansion” (Weite)); the critique of the internal arrangement of feelings; the understanding of feelings and atmospheres as external “forces.” Böhme illustrates illustrated this concepts using the example of the sublime atmosphere in the temple space. Through light and shadow, silence and lines, the atmosphere of the sublime is created. It captivates, astonishes, and directs human corporeality towards spaciousness, providing a perception of the dynamics of human corporeality. Böhme’s description of the atmosphere includes the problem of the subject perceiving the atmosphere. The phenomenon of atmosphere is understood based on the concepts of mood and disposition of a person, derived from Martin Heidegger’s concept of Dasein. Mood is revealed in two ways: as the attunement, the tonality of a person’s own place, and as the tonality of the places in which they reside. It is concluded that perceiving the atmosphere means perceiving the mutual attunement between a person and the world. The final point is the analysis of the concept of ecstasies in Böhme’s aesthetics. The transition from Schmitz’s concept of semi-things to the problem of ecstasies is shown. Ecstasies in Böhme’s aesthetics describe a special space where various qualities of things spread. The radiance of light, the filling of the space with color, the play of light and shadow, the weight of sound—these qualities create an atmosphere. The mood of the place is created by the manifestation of these things, their “resonance,” giving a special aesthetic to the space. It is concluded that the perception of atmosphere includes: the perception of the place of the living body, affected by the mood of the place; the perception of one’s own relationship to the place, the world, and oneself; the perception of how the place reveals its own resonance and mood through the ecstatic properties of things and their ability to fill the entire space. (shrink)

In Plato on the Unity of the Virtues, Rod Jenks argues that while Plato makes several attempts to show how virtue is one, he deliberately fails to secure this because he thinks the way in which the virtues are both one and many is finally ineffable.

Current models for regulation of parent‐specific gene expression in plants have been based on a small number of imprinted genes in Arabidopsis. These present repression as the default state, with expression requiring targeted activation. In general, repression is associated with maintenance methylation of cytosines, while no role has been found in Arabidopsis imprinting for de novo methylation—unlike the case in mammals. A recent paper1 both reinforces and challenges the model drawn from Arabidopsis. Methylation patterns of two imprinted loci in maize (...) were tracked from gametes to offspring, enabling an exploration of the timing of imprinting. For one gene, fie1, the results were as expected: parent‐specific methylation patterns were inherited from the three types of gamete: egg, central cell and sperm. The behaviour of fie2, however, was a surprise: no alleles were methylated in the gametes, although paternally contributed fie2 is methylated and silent in the endosperm, indicating that, in some cases, plant imprinting requires de novo DNA methylation. This work significantly broadens our understanding of plant imprinting and points to a greater diversity in imprinting mechanisms than has previously been appreciated. BioEssays 28: 1167–1171, 2006. © 2006 Wiley Periodicals, Inc. (shrink)

This paper revisits some recent contributions on ‘Why Management Theory Needs Popper’ to the journal Philosophy of Management. It proposes that those discussions provided an appraisal of the relevance of Popper’s falsification schema to management theory, but that they did not thereby bring to the fore all of the issues pertinent to a balanced and well-rounded understanding of Popper’s philosophy of critical rationalism. It is argued that such an understanding requires a discussion of what Popper himself declared to be the (...) real lynchpin of his thought: fallibilism and a critical approach. It is noted that this represents a rejection of the historical problem situation of philosophy — that knowledge claims need to be positively justified as true. It is argued that this rejection implies an anti-authoritarian, non-justificational philosophy based on the use of critical reason. Its application to several different objects of criticism is demonstrated and its ethical dimensions are explored. The relevance of critical rationalism to management studies and practice is assessed and an inherent limitation on the prospects of its adoption in management practice is identified. … the appeal to authorities is the death of knowledge… the growth of knowledge depends entirely upon disagreement. (shrink)

Robert I. Soare, Automorphisms of the Lattice of Recursively Enumerable Sets. Part I: Maximal Sets.Manuel Lerman, Robert I. Soare, $d$-Simple Sets, Small Sets, and Degree Classes.Peter Cholak, Automorphisms of the Lattice of Recursively Enumerable Sets.Leo Harrington, Robert I. Soare, The $\Delta^0_3$-Automorphism Method and Noninvariant Classes of Degrees.

English summary: Provocative Public Philosophy In 2017, I argued that people with Down syndrome cannot live full lives. This sparked a heated debated in the Norwegian public sphere. This gave rise to a debate over what academics should and should not say in public. A certain form of public philosophy, what I will call provocative public philosophy, was criticized for being harmful, imperialistic, for eroding trust in philosophers, and for creating too much noise. In this article I will, in light (...) of the Down syndrome debate, defend provocative public philosophy against these allegations. -/- Norsk sammendrag: En uttalelse om at personer med Downs syndrom ikke kan leve fullverdige liv, satte i gang en stor og opphetet debatt i den norske offentligheten i 2017. Denne ga opphav til en mer overordnet debatt om hva akademikere bør og ikke bør si i offentligheten. En viss form for offentlig filosofi, det jeg vil kalle provokativ offentlig filosofi, er blitt utpekt som synder. I denne artikkelen vil jeg, med utgangspunkt i debatten om fullverdige liv, forsvare provokativ offentlig filosofi mot både epistemiske og etiske innvendinger. (shrink)

A problem is a multivalued function from a set of instances to a set of solutions. We consider only instances and solutions coded by sets of integers. A problem admits preservation of some computability-theoretic weakness property if every computable instance of the problem admits a solution relative to which the property holds. For example, cone avoidance is the ability, given a noncomputable set A and a computable instance of a problem ${\mathsf {P}}$, to find a solution relative to which A (...) is still noncomputable.In this article, we compare relativized versions of computability-theoretic notions of preservation which have been studied in reverse mathematics, and prove that the ones which were not already separated by natural statements in the literature actually coincide. In particular, we prove that it is equivalent to admit avoidance of one cone, of $\omega $ cones, of one hyperimmunity or of one non- $\Sigma ^{0}_1$ definition. We also prove that the hierarchies of preservation of hyperimmunity and non- $\Sigma ^{0}_1$ definitions coincide. On the other hand, none of these notions coincide in a nonrelativized setting. (shrink)

The usual treatment of a dinner table utterance of ‘Can you pass the salt?’ is that it involves an indirect request to pass the salt as well as a direct question about the hearer’s ability to do so: an indirect speech act. These are held to involve two illocutionary forces and two illocutionary acts. Rod Bertolet has raised doubts about whether consideration of such examples warrants the postulation of indirect speech acts and illocutionary forces other than the literal ones. In (...) a recent article, Mary Kate McGowan, Shan Shan Tam, and Margaret Hall claim to show that these doubts are unfounded. The purpose of this paper is to show that they have not established this. (shrink)

The new edition of this widely used and respected textbook includes three new chapters on conditional logic. Other chapters have been revised and updated, making the second edition a fully comprehensive introduction to modal logics and their application. Unlike most modal logic textbooks, which are both forbidding mathematically and short on philosophical discussion, Modal Logics and Philosophy focuses on showing how useful modal logic can be as a tool for formal philosophical analysis. In Part 1, the reader is introduced to (...) some standard systems of modal logic and provided with a series of exercises that encourage proficiency in manipulating these logics. Girle emphasizes possible world semantics for modal logics and its formal method, Jeffrey-style truth-trees, in which standard truth-trees are extended in a simple and transparent way to take possible worlds into account. Part 2 explores the applications of modal logic to philosophical issues such as truth, time, processes, knowledge and belief, and obligation and permission. (shrink)

Construed broadly as interpretation theory, hermeneutics could be understood to encompass all modes of interpretation (textual or otherwise), including any kind of literary criticism, from Aristotle's poetics to the New Criticism of the 1950s, as well as the French tradition of structuralism and even perhaps Derridean poststructural thought. Although Gadamer and Ricoeur both recognize the poetic work or, at least, lyric poetry, as belonging to a special class of literature, they do display somewhat different attitudes toward it. For Gadamer, one (...) of the hallmarks of the eminent text is its un‐translatability. That is, all literary works resist translation to one degree or another, but lyric poetry defies it altogether. In Part I of Truth and Method, Gadamer lays out the history of aesthetics and takes issue with the kind of “aesthetic consciousness” that takes the work of art as an object of study. (shrink)