This paper tries to characterize the factors determining human relations with its environment and to identify the drives of those behavioral patterns and “praxis”. One scrutinizes the physiological and psychological factors that influence those drives, and tries to determine ways of overriding instinctive drives in favor of rational, sustainable ones. It focuses its attention on the way the different ecosystemic, economic and socio-cultural systems work, and pin-points the critical issues in view of the development of sustainable behavioral patterns. Also the (...) values that must build the new behavioral paradigm, as well as the ways to ensure the evolutionary quantum-leap necessary to ensure this sustainable condition, and the fulfilment, at every level, the different needs of humans and human societies, are analyzed. In conclusion, it stresses the fact that any reliable and long lasting change towards a sustainable behavior must start at the individual and the close social groups levels, and of the development of new factors of self-fulfillment and gratification, able to support and foster that change. The proposed epistemological approach is particularly innovative, precisely because of this emphasis on the individual drives and the way they determine the global patterns of environmental use, as well as the way they can evolve into a more rational character. In short, the paper focuses itself in the way man can evolve from its natural animal instincts and drives toward more rational ones, humanizing its behavior and turning, therefore, into an able actor of the process of sustainability building. (shrink)

La véritable esthétique de la Mort n'est pas d'en répartir le domaine en catégories, mais d'examiner le fait de l'Art tut entier sous l'hypothèse de sa présence prépondérante au sein même des démarches créatrices (...). Une esthétique de la Mort. Dans une nouvelle dialectique, Mort ne recouvre pas une idée vague, mais si le mot Vie me sollicite à la reconnaissance de tous les éléments fondamentaux d'une présence intérieure à moi-même, devenant Moi par la pensée que je lui accorde, Mort (...) implique une prise de conscience analogue et antagoniste (...). L'art dit s'examiner préférentiellement dans ses liens avec la Mort, et non dans l'arbitraire liaison avec la vie, dont toute prépondérance dans l'œuvre est la véritable perturbation affectant les rapports pré-établis, valorisants, de l'œuvre et de la Mort. Michel Guiomar. (shrink)

La véritable esthétique de la Mort n'est pas d'en répartir le domaine en catégories, mais d'examiner le fait de l'Art tut entier sous l'hypothèse de sa présence prépondérante au sein même des démarches créatrices (...). Une esthétique de la Mort. Dans une nouvelle dialectique, Mort ne recouvre pas une idée vague, mais si le mot Vie me sollicite à la reconnaissance de tous les éléments fondamentaux d'une présence intérieure à moi-même, devenant Moi par la pensée que je lui accorde, Mort (...) implique une prise de conscience analogue et antagoniste (...). L'art dit s'examiner préférentiellement dans ses liens avec la Mort, et non dans l'arbitraire liaison avec la vie, dont toute prépondérance dans l'œuvre est la véritable perturbation affectant les rapports pré-établis, valorisants, de l'œuvre et de la Mort. Michel Guiomar. (shrink)

The degreed view is an influential account in the debate on quantum value indefiniteness, linking the gradedness of quantum properties to quantum indeterminacy. This paper challenges the connection between degrees and indeterminacy by presenting an example of a graded quantum property that does not entail metaphysical indeterminacy. Through an investigation of two graded approaches to location in quantum mechanics, the paper argues that while the first account, degreed instantiation of exact location, is indeterminate, the second account, degreed quantum location, is (...) not. This indicates that indeterminacy and degrees are not inherently linked, offering a novel perspective on quantum ontology. The paper advocates adopting a graded view of quantum properties without indeterminacy, potentially leading to a paradigm shift in understanding quantum phenomena. (shrink)

Classical work on Hindu cosmology by Huccaṇṇa, 16th century Kannada author.

Hicri I ve II. asırlarda meydana gelen bir takım olaylar, Müslümanların düşünce dünyalarına da bazı tartışmaları beraberinde getirmiştir. Tartışmalı ortamın gerektirdiği sahih bir inanç sisteminin ortaya konulması, akâid türü metinlerin yazılmasına sebep olmuştur. Mâtürîdî ekolünde, Ebû Hanife (ö. 150/767)’nin Fıkhu’l-ekber’i ile başlatılan bu tür metinler içerisinde Hakîm es-Semerkandî (ö. 324/953)’nin es-Sevâdü’l-a‘zam’ı da önemli bir yer tutmaktadır. Bu metnin ayırt edici özelliği ise akâid eseri olmasına rağmen içerisinde birçok fıkhî meseleler barındırmasıdır. Genelde akâid metinlerinde özelde de es-Sevâdü’l-a‘zam isimli eserde fıkhî meselelerin (...) yer almasının muhtemel sebeplerini incelemeye yönelik olan bu çalışmada; Akâid ve fıkıh arasındaki sağlam ilişki, müellifin hanefi-matürîdî geleneğine bağlılığı, muhalif fırkaların görüşlerine tepkisel bir söylem ve dönemin güncel sorunlarına cevap bulma gayesi üzerinde durulacaktır. (shrink)

Essays on religious psychology and mysticism.

Mongolian traditional teaching of reasoning.

Theories on World origin and Human Nature.

The aim of this paper is to give a characterisation of religion and the Religious Spirit, basing itself on the Platonic assumption that there are Forms, salient jewels of simplicity and affinity, to be dug out from the soil of vague experience and cut clear from the confusedly shifting patterns of usage, which will give us conceptual mastery over the changeable detail in a given sector. It will further be Platonic in that it will not seek to discount the deep (...) gulfs between the species into which religion qua genus divides itself, i.e. its theistic, polytheistic and atheistic subvarieties, taking it to be of the essence of a true genus to extend itself over mutually exclusive species, only being what it is by including in its sense the alternatives which are thus mutually exclusive. And my treatment will be Platonic, thirdly, in that it will endeavour to delimit the Religious Spirit by, on the one hand, setting it over against what it excludes, all purely this-world talk and life which is quite irreligious, and by, on the other hand, opposing it to forms of talk and life which fall short of it in various ways or which deviate from it variously, thereby likewise contributing to our understanding of what it is. The practice of Plato, which could study the deviations from his ideal city in order to confirm his notion of its structure and excellence, and which also paired every ideal pattern with its opposite— piety with impiety, justice with self-interested tyranny, etc.—is plainly one to be followed: Plato, as we know from a citation from his contemporary Hermodorus in one of the Aristotelian commentators, always set beside the ‘in itself’ of the pure Form the deviant and the wholly negative which were nonetheless part of its sense. Religion will therefore stand before us as a target that it is possible to fall short of or miss altogether as well as to hit squarely, and we shall try by a series of glancing darts to end by hitting it squarely. (shrink)