This essay situates Foucault`s ideas of ‘biopower’ and ‘governmentality’ within the Indian context of the Covid emergency, analysing how the excesses of ‘biopolitical’ and the authoritarian forms of ‘governmentality’ evoke a radical re-reading of Foucault within Covid-infested India. We argue how pre-existing ‘discursive’ conditions of biomedical, digital, and neoliberal India facilitated more majoritarian and undemocratic forms of (bio)politics during the Indian experience of the pandemic, exposing the migrant workers in particular to tremendous ‘precarity’ and turning them into pandemicariat. To meet (...) our theoretical ends, we investigate through forging links between Foucauldian theory – consisting of a set of concepts like biopolitics, anatomo-politics, governmentality etc— and ideas like transmuted biosociality, truncated sociality, will to live, pandemicariat etc. Current conditions of truncated sociality render human bodies more ‘discursively’ available for ‘biomedical’ and ‘biopolitical’ interventions, disempowering people’s capacity to sustain the more synthetic biosocial substances of conviviality. However, following Agamben’s early controversial stance for braving the virus, we would like to envisage “life” to be more than “survival” alone. We would also argue that the hard times of the pandemic invoke a new grammar of the “will to live” that was practised by the pandemicariat against heavy odds. (shrink)

When Putnam wrote Reason, Truth and History, he thought that whatever the truth was, it could not entirely outrun justification. He moved away from this epistemic conception of truth—of truth as idealized rational acceptability—and his later view appears to recognize the fact that there are truths that may well be recognition transcendent. Wright (J Philos 97(6):335–364, 2000) has correctly observed that this change in Putnam’s views raises the question of how his current natural realism is different from metaphysical realism, a (...) view that Putnam has always been at pains to distance himself from. After all, metaphysical realism is the admission of the fact that truths can be recognition transcendent. In this paper, I will reflect on the distinction between metaphysical realism and natural realism, hoping to lay out certain aspects of Putnam’s later views on truth which underwrite this crucial distinction. (shrink)

This article introduces a dilemma regarding conceptual schemes and suggests a solution. The dilemma is about whether there are conceptual schemes or not. There are good reasons for maintaining either position. There must be conceptual schemes because theory is underdetermined by evidence. And there cannot be conceptual schemes because Davidson has given an almost unassailable argument against it. I resolve the dilemma by arguing that Davidson’s argument is based on a false dilemma generated by too strong a principle of charity. (...) This makes space for conceptual schemes without sacrificing the intelligibility of any. (shrink)

A series of experiments investigated the effect of speakers’ language, accent, and race on children’s social preferences. When presented with photographs and voice recordings of novel children, 5-year-old children chose to be friends with native speakers of their native language rather than foreign-language or foreign-accented speakers. These preferences were not exclusively due to the intelligibility of the speech, as children found the accented speech to be comprehensible, and did not make social distinctions between foreign-accented and foreign-language speakers. Finally, children chose (...) same-race children as friends when the target children were silent, but they chose other-race children with a native accent when accent was pitted against race. A control experiment provided evidence that children’s privileging of accent over race was not due to the relative familiarity of each dimension. The results, discussed in an evolutionary framework, suggest that children preferentially evaluate others along dimensions that distinguished social groups in prehistoric human societies. (shrink)

Abū al-Ḥajj¿j Yūsuf b. Muḥammad Ibn Ṭumlūs (Alhagiag Bin Thalmus, d. 620/1223) was a philosopher, physician and direct disciple of Ibn Rushd (Averroes, d. 595/1198), who lived and practiced rational sciences in Alzira and Marrakesh, a quarter of a century after the demise of his teacher. Ibn Ṭumlūs was not Ibn Rushd's only student who engaged in work on logic, but one of dozens of disciples, suggesting that the supposed simultaneous death of the latter's philosophy is "grossly exaggerated". As a (...) valuable window into the practice of logic in 13th century al-Andalus and the Maghreb, Ibn Ṭumlūs' Compendium on Logic (Al-Mukhtaṣar fī al-manṭiq) covers all the parts of "the expanded Organon", as it was known since al-F¿r¿bī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices. (shrink)

Exploration of Alfred North Whitehead's influence on Maurice Merleau-Ponty's ontology of nature.

John R. Searle’s 1995 publication The Construction of Social Reality is the foundation of this collection of scholarly papers examining Searle's philosophical theories. Searle’s book sets out to reconstruct the ontology of the social sciences through an analysis of linguistic practices in the context of his celebrated work on intentionality. His book provided a stimulating account of institutional facts such as money and marriage and how they are created and replicated in everyday social life. The authors in this collection provide (...) a critical appraisal of these and other ideas presented in Searle’s original publication. The editors' introduction clearly outlines the main issues in the debate and provides a useful introduction to Searle's contributions to social science. (shrink)

P. M. S. Hacker 1. The ‘confusion of psychology’ On the concluding page of what is now called ‘Part II’ of the Investigations, Wittgenstein wrote.

Exegesis of Vyāsa's Yogabhāṣya, commentary of Patañjali's Yogasūtra, basic tenets of the Yoga school in Indic philosophy.

Is there any link between the doctrine of logical fatalism and prime numbers? What do logic and prime numbers have in common? The book adopts truth-functional approach to examine functional properties of finite-valued Łukasiewicz logics Łn+1. Prime numbers are defined in algebraic-logical terms and represented as rooted trees. The author designs an algorithm which for every prime number n constructs a rooted tree where nodes are natural numbers and n is a root. Finite-valued logics Kn+1 are specified that they have (...) tautologies if and only if n is a prime number. It is discovered that Kn+1 have the same functional properties as Łn+1 whenever n is a prime number. Thus, Kn+1 are 'logics' of prime numbers. Amazingly, combination of logics of prime numbers led to uncovering a law of generation of classes of prime numbers. Along with characterization of prime numbers author also gives characterization, in terms of Łukasiewicz logical matrices, of powers of primes, odd numbers, and even numbers. (shrink)

Description: This scholarly work of Dr S.M.S. Chari's deals with the critical review of seventeen philosophical systems as presented in an important philosophical treatise of the thirteenth century titled Paramata-bhanga contributed by Vedanta Desika, an illustrious successor to Ramanuja, who is the chief exponent of Visistadvaita Vedanta. The main objective of Paramata-bhanga is to establish that Visistadvaita is a sound system of philosophy as compared to the several other Non-Vedic as well as Vedic schools and also Vedanta schools developed by (...) Samkara, Yadavaprakasa, Bhaskara, and other exponents of the post-Ramanuja period. The original text written in Manipravala (a mixture of Tamil and Sanskrit) language contains, besides a brief account of the fundamental doctrines of Visistadvaita. The schools covered are Carvaka, Buddhism, Jainism, Sankhya, Yoga, Vaisesika, Nyaya, Purvamimamsa, Pasupata, Sabdabrahma-vivartavada, and Advaita Vedanta. Among the extant philosophical classics, Paramata-bhanga is a unique work. Realizing the importance of the Paramata-bhanga for the comparative study of Indian philosophy, late Dr Chari tried to give a lucid exposition of this treatise in English. This volume, which is the first of its kind, would be invaluable for students of Indian philosophy in general and Visistadvaita in particular. (shrink)

Demiryolu yük taşımacılığı, yurtiçi ve yurtdışı ekonomik işlemlerin gerçekleştirilmesi bakımından büyük öneme sahiptir. Bu taşımacılık türü ihracatçılara, ara malı tedariki ve tamamlanmış ürünlerin ihraç edilmesinde masrafların azalmasına ve daha fazla mal ihracı sağlaması açısından önemli katkılar sağlamaktadır. Bu olumlu katkılar ise ekonomik büyümenin artmasını sağlayabilmektedir. Türkiye’ de demiryolu taşımacılığında en başarılı gelişmeler Cumhuriyetin ilanından sonraki kalkınma yıllarında yaşanmıştır. Demiryolu taşımacılığının kullanımı, tarihsel süreçte sanayi sektörünün, ekonomik ve sosyal yapının gelişmesine katkı sağlamıştır. Bu çalışmada Türkiye için demiryolu yük taşımacılığının ekonomik büyüme (...) üzerindeki etkileri 1960-2021 dönemi için ARDL sınır testi ekonometrik tekniğiyle analiz edilmesi amaçlanmıştır. Çalışma sonucuna göre demiryolu yük taşımacılığı hem uzun hem de kısa dönemde ekonomik büyüme üzerinde pozitif etki oluşturmuştur. Buna göre uzun dönemde demiryolu yük taşımacılığındaki %1’lik artış ekonomik büyümenin %1,95 oranında artmasını sağlamıştır. Bu noktadan hareketle demiryolu sektörüne yapılması muhtemel yatırımların ekonominin büyümesine ve gelişmesine katkı sunacağı tahmin edilmektedir. (shrink)

A psychoanalyst looks at the portrayal of love in poems from Homer to Shakespeare, discusses Freud's writings on love, and examines the relationship between narcissism and love.

Part 1. Plan of This Commentary -- From an Epigram by Filangieri against Improvement in the Art of War -- On Encouragements for Agriculture -- On the Conversion of Rulers to Peace -- On the Salutary Revolution Which Filangieri Foresaw -- On the Union of Politics and Legislation -- On the Influence Which Filangieri Attributes to Legislation -- On the State of Nature, the Formation of Society, and the True Goal of Human Associations -- On Errors in Legislation -- Some (...) Remarks by Filangieri on the Decline of Spain -- On Filangieri's Observations about France -- On the Decline Filangieri Predicted for England -- Part 2. Object of this Second Part -- On the Black Slave Trade -- On Population -- Continuation of the Same Subject -- On Malthus's System Relating to Population -- Some Writers Who Have Exaggerated M. Malthus's System -- On a Contradiction by Filangieri -- On the Division of Properties -- On the Grain Trade -- On Agriculture as a Source of Wealth -- On the Protection Given Industry -- A New Proof of Filangieri's Fundamental Mistake -- On Guilds and Masters -- On Privileges for Industry -- On Taxation -- Part 3. On Criminal Prosecution Confided Exclusively to a Magistrate -- On Secret Indictments -- On Denunciation -- New Thoughts on the Idea of Giving Each Citizen the Right to Prosecute -- New Thoughts on the Idea of Giving Each Citizen the Right to Prosecute -- On the Right to Prosecute Given to Servants, When It Is a Question of Crimes against Society -- That the Prosecuting Magistrate Should Be Responsible, If Not for the Truth, at Least for the Legitimacy of the Accusation -- On Prisons -- On the Shortening of Legal Procedures -- On Defense Witnesses -- On Judgment by Juries -- On the Death Penalty -- On Convict Labor -- On Deportation -- Part 4. On Education -- On Religion -- Of the Growth of Polytheism -- On the Priesthood -- On the Mysteries -- Conclusion. (shrink)

On religious and spiritual life as depicted in Bhāgavatapurāṇa, Hindu mythological text.

Il s'est passé quelque chose avec notre corps dont nous n'avons pas encore pris toute la mesure. Il était le "tombeau de l'âme" pour Socrate, la source du péché pour les chrétiens, ce dont il fallait apprendre à se détacher parce qu'il nous voue à la souffrance, à la maladie et à la mort. Ayant gagné quarante ans d'espérance de vie en un siècle, nous voyons au contraire dans le corps le lieu de notre salut. Il n'est plus notre ennemi, (...) mais notre double : nous l'écoutons, nous le consultons, nous demandons à la science et aux technologies, mais aussi au droit et à la politique, de l'entretenir et de le protéger, au sport d'augmenter sa puissance, à la mode de l'embellir, au cinéma de le glorifier... Notre époque aurait-elle accompli la "divinisation du corps" que Nietzsche appelait de ses voeux? Cet essai intempestif, nourri d'une très intime fréquentation de l'oeuvre nietzschéenne et portant un regard aiguisé sur les transformations de notre sensibilité, soutient que le corps est bien plutôt devenu une nouvelle idole, un fétiche idéalisé en regard duquel notre corps réel, fini, souffrant, multiple et obscur, se sent toujours en défaut, inaccompli, coupable même. Reste alors à imaginer, au-delà de tout moralisme, ce que serait l'existence d'un individu qui se conformerait vraiment à la formule de Zarathoustra: "Je suis corps tout entier et rien d'autre.". (shrink)

Study on the view of Aurobindo Ghose on philosophy of education.

Translation with notes of Ammonius' Commentary on Aristotle's Categories.

Mimarlık felsefesinde ―yer‖, ―mekan‖, ―uzam‖, ―boyut‖ gibi kavramlar sıklıklar tekrar tekrar ele alınıp tartışılır. Bu makalede en temelde aynı şeyin ―içerisi‖ ve ―dışarı‖ kavramları için yapılması denenmiştir. İç mekanlar genellikle binaların içi olarak düşünülür ve söz konusu bir dış mekan olduğunda, bu mekanın ―içerisi‖ olarak düşünülemeyeceği varsayılır. Dışarısı asla tam olarak bir iç mekan değildir. Bu makalede, bu görüş problematize edilmiş ve ―dışarının‖ da bir ―içerisi‖ olarak deneyimlenip deneyimlenemeyeceği araştırılmıştır. İlk olarak mekan sorununu ve bunun insan ile karşılıklı ilişkisini ele (...) alındı. Mekanı deneyimleme şekillerimiz ve bunların insan bedeni ve duyularıyla özsel ilişkisi içerinin ve dışarının anlamını tanımlamada bir zemin oluşturdu. Maurice Merleau-Ponty ve Martin Heidegger üzerinden insan bedeni ve bedenin mekan ile ilişkisine dair fenomenolojik bir yaklaşım ile aynı zamanda Jean-Luc Nancy ve Derrida‘nın ―kutsal‖ üzerine görüşlerini ele alarak dışarıyı bir içerisi olarak deneyimleyebilmemizin nasıl olanaklı olduğu incelenmiştir. (shrink)

“The forms of thought are first set out and stored in human language,” we read in the preface to the second edition of Hegel’s Science of Logic. Man thinks through language, and everything he “transforms into language and expresses in it contains a category, whether concealed, mixed, or well defined”. Language, then, harbors thought categories. There is a philosophy of language, but there is also a philosophy implied in language. How is this supposed to work? More specifically, how is this (...) supposed to work in Hegel’s own use of language?This paper is an attempt to give a simple answer to this question. There have been scholarly attempts to tie Hegel’s philosophy to his use of language.1 This paper... (shrink)

Liberal education prior to St. Augustine -- Education in Augustine's moral theology -- Perils of skepticism -- Liberal arts curriculum -- Pedagogy and liberal learning -- Authority and illumination -- Purposes of liberal education.

I myself became interested in textual work when I began checking the logical rigor of Plato’s Parmenides hypotheses. To my great surprise, the proof patterns were not simply valid, but as woodenly uniform and rigorous as Euclid’s Elements. Such rigor was exactly what a Neo-Platonist like Proclus would have expected, admired, and possibly imposed; it is not paralleled anywhere else in Plato. At that time, it was believed that the three primary manuscripts containing this dialogue—Oxford B, Venice T, and Vienna (...) W—came from a common archetype of a date as late as the fifth century, and that the only other records of the text of any extent—the lemmata in Proclus’ Commentary and the quoted passages in Damascius’ Problems—were, or at least could be, equally late. Only some evidence that the text as the ninth century manuscripts have it had been in this rigid form before the fifth century could finally settle the question of whether it was Plato’s own or that plus stringent re-styling. I thought that if there were traces of independent descent from some earlier archetype or archetypes, a dragnet technique applied to a collection of all the reported variant readings ought to catch them. (shrink)

Plato's most magisterial dialogue, the Republic, takes up the question "what is justice," and its central image is an imaginary city constructed in speech designed to aid in this inquiry. In Book V of the Republic, Socrates tells his interlocutors that they have completed the "Male Drama," of the city in speech and that it is now time for them to take up the "Female." The "Female Drama" is Socrates name for the action of the central books of the Republic: (...) V-VII. Much has been made of what this transition in the Republic signifies for political questions. The Republic is not only concerned with politics or political justice, however. Like all of the images and arguments in the Republic, the Female Drama of the city in speech has meaning both for political and individual justice, but there has been no systematic inquiry into the central books of the Republic for their meaning for individual justice. That is the ambition of this book. On the level of moral psychology, Thomas argues that while the Male Drama of Books II-IV presents images of fully formed versions of the psychological activities that come together to define justice in a human life, the Female Drama explores the modes of potentiality and becoming necessary for those psychological activities to come into being. More specifically, Books V-VII explore the three modes of potentiality necessary for the development of justice: genesis, trophe, and paideia. (shrink)