The previous studies have shown that human infants and domestic dogs follow the gaze of a human agent only when the agent has addressed them ostensively—e.g., by making eye contact, or calling their name. This evidence is interpreted as showing that they expect ostensive signals to precede referential information. The present study tested chimpanzees, one of the closest relatives to humans, in a series of eye-tracking experiments using an experimental design adapted from these previous studies. In the ostension conditions, a (...) human actor made eye contact, called the participant’s name, and then looked at one of two objects. In the control conditions, a salient cue, which differed in each experiment (a colorful object, the actor’s nodding, or an eating action), attracted participants’ attention to the actor’s face, and then the actor looked at the object. Overall, chimpanzees followed the actor’s gaze to the cued object in both ostension and control conditions, and the ostensive signals did not enhance gaze following more than the control attention-getters. However, the ostensive signals enhanced subsequent attention to both target and distractor objects (but not to the actor’s face) more strongly than the control attention-getters—especially in the chimpanzees who had a close relationship with human caregivers. We interpret this as showing that chimpanzees have a simple form of communicative expectations on the basis of ostensive signals, but unlike human infants and dogs, they do not subsequently use the experimenter’s gaze to infer the intended referent. These results may reflect a limitation of non-domesticated species for interpreting humans’ ostensive signals in inter-species communication. (shrink)

Ātman (soul) and Nairātmya (no soul) are, for the Brahmanical schools and the Buddhists respectively, equally fundamental tenets which neither side can concede to the other. Among the 16 formulations presented by Uddyotakara, the fifteenth, which is a proof of Ātman and is originally an indirect proof ( avīta/āvīta ), is presented in a prasaṅga -style, and contains double negation ( na nairātmyam ) in the thesis. However, it is perhaps Dharmakīrti who first transformed it into a normal style ( (...) sātmakam ). He is well aware of the law of excluded middle, and insisits that the negation is paryudāsa . On the Nyāya side, Uddyotakara at least seems to be unaware of the law of the logical equivalence of contraposition concerning pervasion ( vyāpti ). After Uddyotakara, however, Vyoman (Vyomaśiva), Bhāsarvajña and Vācaspatimiśra, all seem to be well aware of it. Dharmakīrti, in his conter-argument against the proof of ātman , discusses the negative expressions ‘‘ nairātmya ” and ‘‘ a-nairātmya ” Dharmakīrti here uses two logical arguments skillfully and tactically. As a critic of both the authenticity of the Veda and the existence of ātman , he insists on the theory of dichotomy and the equivalence of anvaya and vyatireka , whereas as an apologist he denies the application of these theories to the relation between the existence of ātman and the concept of nairātmya , because for him as a Buddhist the latter is not a negative but essentially positive state of affairs. (shrink)

This work contrasts Giovanni Sartor’s view of inferential semantics of legal concepts with a probabilistic model of theory formation. The work further explores possibilities of implementing Kemp’s probabilistic model of theory formation in the context of mapping legal concepts between two individual legal systems. For implementing the legal concept mapping, we propose a cross-categorization approach that combines three mathematical models: the Bayesian Model of Generalization, the probabilistic model of theory formation, i.e., the Infinite Relational Model first introduced by Kemp et (...) al. and its extended model, i.e., the normal-IRM proposed by Herlau et al.. We apply our cross-categorization approach to datasets where legal concepts related to educational systems are respectively defined by the Japanese- and the Danish authorities according to the International Standard Classification of Education. The main contribution of this work is the proposal of a conceptual framework of the cross-categorization approach that, inspired by Sartor, attempts to explain reasoner’s inferential mechanisms. (shrink)

This article describes the rules and scripts that operate in a sub-Saharan African system, the Tijaniyya Islamic Sufi order in Kano, Nigeria. It analyzes the patriarchal bargains between women and men in the order and reveals how the actions of Muslim women with positions of spiritual authority were both independent and shaped by the order's patriarchy. The author argues that larger shifts across several decades in the Islamic world, the international Tijaniyya leadership, and the Nigerian state allowed Kano (...) Tijaniyya women to act differently and increase their spiritual authority and personal autonomy without breaking the rules of their bargain. The author concludes by suggesting that analyses of other Muslim societies may lead to a better understanding of which strategies lead to women's marginalization and which strategies result in successful bargaining. (shrink)

Publication date: 29 September 2016 Source: Author: Aduke Olufunmilayo Bello This study examines the accessibility of women to Poverty Alleviation Programmes in Kano State, Nigeria. The aim of the study was to identify the poverty alleviation programmes and assess the difference that exists btetween rural and urban women’s access to them. The results revealed that there was no significant difference between the accessibility of rural and urban women to PAP in the study area 1, p = 0.002). Consequently, it (...) is recommended that the government should ensure proper periodical assessment and review of the administration and implementation of PAP in the study area. This will make the accessibility of women to the programmes result oriented. This will enhance the achievement of proper awareness among women and increase their accessibility to Poverty Alleviation Programmes in Kano State, Nigeria. (shrink)

To participate in health research, there is a need for well-administered informed consent. Understanding of informed consent, especially in international health research, is influenced by the participants' understanding of information and the meaning attached to the information communicated to them regarding the purpose and procedure of the research. Incorrect information and the power differential between researcher and participants may lead to participants becoming victims of harmful research procedures. Meningitis epidemics in Kano in early 1996 led to a response from (...) drug companies, especially Pfizer, as well as humanitarian workers from Médecins Sans Frontiers, which resulted in an unethical trial. Pfizer's drug trial during the epidemics has left a lasting controversy, which has yet to be resolved. This paper examines the key issues surrounding the controversy, discusses the context of informed decision-making, the ethical issues and implications of the incident, and concludes with some recommendations. Relevant texts, journals, Internet materials, newspaper articles and documentary materials on the conduct of the Pfizer's Trovan trial have been consulted. Four types of action (act intuitively, act rationally, act ignorantly, and act contextually – based on information provided) are identified as possible options for decision making. Participants most likely acted in ignorance due to poor understanding of the information contained in the verbal informed consent administered, thereby raising ethical issues. It is concluded that health research ethics committees have an important role to play nationally and locally in overseeing research, and in avoiding future occurrences. (shrink)

The standing screens on the title is the oldest work extant of KANO Motonobu's work as folding screens of thick colored flowers and birds with golden background. This thesis designates that the scenery and the motif of the work are in correspondence with both descriptions of the scenery of Pure Land in several Buddhist scriptures and the design of actual gardens. Firstly, a peacock on the right hand screen is focused to indicate the bird connotes the elements of auspicious (...) birds in Buddhism, such as Mahamayuri and Kalavinka.Secondly, the elements of the scenery in the work, such as the four seasons at the same time ∼ the depiction of perpetuity ∼ and the existence of a pond, are identified with the description of Pure Land in Kwan-mu-liang-shou-ching and Ta-wuliang-shou-ching. These elements of the garden in the work are placed similarly to the Pure Land style gardens, which are illustrated in "Center and Surrounds of Kyoto" 's. In consideration of the above factors, the conclusion that, in the work, KANO Motonobu succeeded to portray the ideal garden by combining the scenery of Pure Land and that of actual gardens, is drawn. (shrink)

Context: Radical constructivism claims that we have no final truth criteria for establishing one ontology over another. This leaves us with the question of how we can come to know anything in a viable manner. According to von Glasersfeld, radical constructivism is a theory of knowledge rather than a philosophy of the world in itself because we do not have access to a human-independent world. He considers knowledge as the ordering of experience to cope with situations in a satisfactory way. (...) Problem: Von Foerster and Krippendorff show that the central goal of a constructivist theory of knowing must be to find a way of putting the knower into a known that is constructed so as to keep the knower, as well as the knowing process, viable in practice. Method: The conceptual and philosophical analysis of present theories and their necessary prerequisites suggests that such foundation for viable knowing can be built on the analysis of what the ontological prerequisites are for establishing viable observing, cognition, communication and observer-communicators, and communication media and vehicles. Results: The moment an observer chooses to accept his/her own embodied conscious presence in this world as well as language, he/she must accept other humans as partly independently existing conversation partners; if knowledge and knowing has to make sense, he/she must also accept as prerequisites for our observation and conversation a pre-linguistic reality from which our bodies come and which our conversation is often about. Furthermore, we can no longer claim that there is a reality that we do not know anything about: From being here in conversation, we know that the world can produce more or less stable embodied consciousnesses that can exchange and construct conceptual meanings through embodied conversations and actions that last over time and exist in space-time and mind, and are correlated to our embodied practices. We can also see that our communication works through signs for all living systems as well as in human language, understood as a structured and progressively developed system of communication. The prerequisite for this social semiotic production of meaning is the fourfold “semiotic star of cybersemiotics,” which includes at least four different worlds: our bodies, the combination of society, culture and language, our consciousness, and also an outer nature. Implications: The semiotic star in cybersemiotics claims that the internal subjective, the intersubjective linguistic, our living bodies, and nature are irreducible and equally necessary as epistemological prerequisites for knowing. The viable reality of any of them cannot be denied without self-refuting paradoxes. There is an obvious connectedness between the four worlds, which Peirce called “synechism.” It also points to Peirce’s conclusion that logic and rationality are part of the process of semiosis, and that meaning in the form of semiosis is a fundamental aspect of reality, not just a construction in our heads. Erratum: The paper erroneously refers to “pleroma.” The correct term is “plemora.” . (shrink)

Our fascination with artificial intelligence (AI), robots and sentient machines has a long history, and references to such humanoids are present even in ancient myths and folklore. The advancements in digital and computational technology have turned this fascination into apprehension, with the machines often being depicted as a binary to the human. However, the recent domains of academic enquiry such as transhumanism and posthumanism have produced many a literature in the genre of science fiction (SF) that endeavours to alter this (...) antagonistic notion of AI. In his novel Klara and the Sun, Kazuo Ishiguro explores this notion of AI as a caring machine capable of nursing an ailing young girl back to health. Through this portrayal of AI as a sentient being capable of empathy and cognition, Ishiguro is attempting to usher in a new perception of AI: a posthuman perception that challenges the conventional notions of AI as a machine devoid of emotions. The novel further expands on the idea of self, soul and human consciousness and ponders on the question, what makes humans human, and if it is possible to imbibe these qualities onto an AI. Owing to the novelty of this notion, an unexplored avenue that deserves further exploration, this paper examines the plausibility of this new notion of AI through a careful exegesis of the novel. The paper also attempts to chart the impact of SF in society and culture. The study reveals a positive shift in perception towards AI, and there seems to be much scope for interdisciplinary and transdisciplinary research. (shrink)

The starting point of my study is Kant’s remark to the effect that Garve in his treatise on the connection between morality and politics presents arguments in defence of unjust principles. Recognition of these principles is, according to Kant, an inadvisable concession to those who are inclined to abuse it. I interpret this judgement by making a detailed comparison of the texts of the two treatises. I demonstrate that Garve’s work is an eclectic attempt to combine in one concept the (...) lessons of historical experience with the ideas drawn from British empiricism and German rationalism. These ideas were criticised by Kant in his “critical” period. There is a consensus among researchers that Garve condoned the expansionist policy of Frederick II of Prussia, totally denied that legality in international relations was possible and in general deserved the reputation of an conservative. From that point of view the key values for Garve were the security and well-being of the state. I offer an alternative interpretation of Garve’s position because I believe that the value of political stability plays an important role in it. Such an interpretation makes it possible to treat Garve’s narrative as it was assessed by Kant, i.e. as a concession to the common principles of political practice as a result of a failure to find the guiding theory. My study has established that the role of Garve’s work in the writing of Kant’s treatise Toward Perpetual Peace was more significant than Kant’s own words suggest. Besides, I show that it was under Garve’s influence that Kant turned to the problem of excessive complexity of the principles involved in the search for concrete political decisions. Garve obviously laments this complexity and yet makes these principles still more complex. Kant offers a simpler solution of the problem on the basis of his theory of morals and right. (shrink)

I look at the two main approaches used to count COVID-19 deaths and show how each of those approaches can appear to both overcount COVID deaths (including deaths it should exclude) and undercount COVID deaths (excluding deaths it should include). I trace this to the fact - well-known to philosophers - that causal attribution is interest-relative. Which deaths we should attribute to COVID (as opposed to other causes) will depend on our particular interests and values. Contrary to what many journalists (...) and researchers report, there is therefore no such thing as the "true" COVID death toll. Understanding this can help us to become more sophisticated consumers of COVID information. I conclude by suggesting that scientists, by reflecting on society's varied interests and values, are in a position to construct measures of COVID-caused mortality that are potentially as useful, or more useful, than the measures we currently have. (shrink)

There is a traditional view concerning the relation between mind and matter, knower and known. It posits a bifurcation between the two, maintaining, as Ryle puts it, that mind and matter are two distinct orders of existence. This traditional view comes, in large part, from Descartes. James rejects the traditional view, arguing instead for a close relationship between thought and object. His argument contains two components. The first stresses the close functional relationship between thought and object in our everyday experience. (...) James argues here that true thoughts do or can lead us to their objects, culminating in prosperous interaction with them. The second part of James's argument holds that in pure experience--the original flow of data within which all distinctions are to be made--there is no distinction yet made between mind and matter, knower and known. These distinctions arise only later as conceptual tools for bringing organization to the original presentations. Any given element of pure experience is categorized twice, once as an element of the physical world, and a second time as an element of the perceiver's own mental history. The conclusion, then, is that James: shows that thought and object work together in a close functional relationship in ordinary experience; and argues that they arise from one homogeneous pure experience. ;A number of criticisms were directed against James's view, including: Lovejoy's, arguing that the incompatibilities of thought and object preclude the possibility of their arising from one homogeneous source; Russell's and Perry's, arguing that James's theory is unable to extricate itself from idealism; Miller's and Bode's, arguing that James's view contradicts one of his own important tenets in The Principles of Psychology; and an argument that James is unable to account for the agency by means of which pure experience gets organized. ;James can reply plausibly to all of these criticisms including the difficult issue of the self. On this question a consistent understanding of James's basic assumptions is required. ;Finally, James's viewpoint offers an interesting critical perspective on certain contemporary theories of mind-brain identity. (shrink)

We argue that i-frame interventions can and do increase support for systemic reforms, and s-frame interventions should be pursued in parallel to address key societal issues. Without accompanying i-frame interventions, s-frame interventions can fail. We offer an operant conditioning framework to generate positive spillover effects. Behavioral scientists should develop i-frame interventions that enhance, rather than compete with, s-frame interventions.

Mikhail Psel i vizantiĭskii︠a︡t khumanizŭm na XI vek -- Palamitskite sporove.

Søren Kierkegaard's 13 communion discourses constitute a distinct genre among the various forms of religious writing composed by Kierkegaard. Originally published at different times and places, Kierkegaard himself believed that these discourses served as a unifying element in his work and were crucial for understanding his religious thought and philosophy as a whole. Written in an intensely personal liturgical context, the communion discourses prepare the reader for participation in this rite by emphasizing the appropriate posture for forgiveness of sins and (...) confession. (shrink)

The purpose of this study was to ascertain South African Small, Medium and Micro Enterprise owners'/managers' perceptions regarding the importance of corporate social responsibility in this sector of the economy. Their views were gauged by means of a questionnaire based on Carroll's CSR hierarchy. Descriptive and inferential statistics, based on 262 questionnaires, show that SMME owners/managers viewed CSR as a very important business practice in South Africa. Given the critical role that SMMEs can play in addressing South Africa's socio-economic needs, (...) it is recommended that more SMME owners/managers be educated as to what CSR entails and how it can be implemented. (shrink)

Risālat al-ittiṣāl / li-Ibn al-Ṣāyigh -- Kitāb al-nafs / li-Isḥāq ibn Ḥunayn -- Risālat al-ittiṣāl / li-Ibn Rushd -- Risālat al-ʻaql / li-Yaʻqūb al-Kindī.

This paper investigates the attitudes of two Islamic and Christian thinkers, Saint Aquinas and Mulla Sadra Shirazi, about occurrence and eternity hypothesis issue. Aquinas faces two ideas. The first approach is eternity of the world based on Aristotle's theory and his followers another approach is the world temporal occurrence derived from Christian scriptures. Aquinas believes that the reasons presented for proving the world's occurrence are not convincing and therefore criticizes them. Although he accepts the universe occurrence he has a worshiping (...) view to it and finally regards the world's eternity and occurrence as an antinomical problem. In contrast, Mulla Sadra who has accepted the occurrence does not consider a starting point for the issue and in turn tries to prove it by Substantial Motion approach and therefore regardless of worship aspect of the issue and by employing a rational approach he gains a higher status than Aquinas. (shrink)

Exposition of Guḍārthatattvāloka of Dharmadatta Jhā, 1860-1918, commentary on the Siddhāntalakṣaṇa of Jagadīśatarkālaṅkāra, work on the basic tenets of the Nyaya school in Hindu philosophy.

Part 1. The nature of the absolute according to scriptures (samanvaya-adhyāya).