The issue of wiping over socks is part of the more general issue of wiping over leather socks (khuffayn) for ablution (wuḍū’). Washing feet or wiping over them is a debate whose sides bases their claims on the verses of the Qur’an and supports these claims with narrations. When performing ablution, if shoes or socks are on the feet, whether one can wipe over them without taking these off and the qualities that these clothes should have is a debate based (...) on hadith narrations. Most Muslims except for the Ja’farite are of the opinion that either washing the feet or wiping over a khuff or similar clothing that was put on while a person already had ablution can be done during ablution, while the Ja’farite think that wiping over bare feet is enough but wiping over khuff is not. There is a consensus that shoes, boots, buskins and other leather footwear qualify as khuff. However, there is disagreement over whether clothing from materials like cotton, linen, wool, and felt -usually referred to as socks- qualify as khuff. For this reason, some Muslims of the world wipe over socks while others do not. There are contemporary fatwas (legal opinion) that are supportive of either of the positions. However, there are those who treat this issue beyond choosing a side in an ijtihad (process of juristic legal reasoning) and some who wipe on socks are censured strongly. In this research based on an examination of the fiqh heritage, the goal is to contribute to making this issue better understood and its fiqh ruling clearer.Summary: The sixth verse of Surah Ma’idah in the Qur’an clearly states that wuḍū’ requires washing the face, arms up until elbows, and wiping over the head. However, when it comes to the fourth element of wuḍū’, the feet, there has been disagreement about whether it should be wiped or washed. Arabic grammar rules and narrations have been interpreted in ways that support both views; in general Sunni sects, Zaydis, and Kharijites argue the feet should be washed while Shia Ja’farites are in favor of wiping over bare feet. There have also been efforts among faqihs (jurists) to reconcile washing and wiping; washing slightly; choosing the better one between the two; washing when not covered, wiping when covered; washing if there is dirt, wiping if it is clean; viewing at least wiping as fard (obligatory), washing as a Sunna (recommended) that includes the fard as a way to unify the two approaches have also been proposed.According to widely accepted narrations, the prophet and his companions washed their feet when performing wuḍū’ and once they put on their shoes having had wuḍū’, the next time they only wiped over the shoes without taking them off. In less commonly accepted narrations, which some hadith authorities regard as authentic, the Prophet is said to have wiped over his socks. In narration sources, it has been narrated that about fifteen faqih companions, among them ʿUmar b. al-Khaṭṭāb, ʿAlī b. Abī Ṭālib, ʿAbdallāh Ibn Masʿūd, ʿAbdallāh b. ʿAbbās, ʿAbdallāh b. ʿUmar, saw wiping over socks as appropriate. However, there are no narrations about the companions disapproving of wiping over socks. Among those who approved of wiping over socks are tābiʿūn (successors) faqihs like Saʿīd b. D̲j̲ubayr, Saʿīd b. al-Musayyab, Ibrāhīm al-Nakhaʿī, ʿAṭāʾ b. Abī Rabāḥ, al-Ḥasan al-Baṣrī ve al-Aʿmash, and Mujtahid Imams like Zufar, Sufyan al-Thawri, al-Ḥasan b. Ṣāliḥ, Ibn al-Mubārak, Abū Yūsuf, Muḥammad al-Shaybānī, Aḥmad b. Ḥanbal, Isḥāq b. Rāhawayh. Considering their most prominent positions, we can say that Ḥanafis and Shafis allow wiping over socks that are thick and opaque, Hanbalis allow it over socks that cover the foot even if thin, while Mālikīs do not allow wiping over socks at all.As far as it is understood from narrations from the Prophet’s time, due to both climate conditions and weaving possibilities, socks were used only rarely. Also, footwear like shoes or slippers made of leather were very hard to find and narrations suggest that prayers were performed at houses and the masjids over soil base on either bare foot or with shoes. For these reasons, the issue of wiping over socks did not arise at the time and at later periods different opinions on the issue led to disagreements. When carpets were placed on the ground at later periods, performing the prayer with shoes was abandoned and a second layer of shoes (khuff) was placed inside the shoes as khuff. Since removing the shoes would invalidate wuḍū’ performed over that shoe, those who wanted to avoid the difficulty of having to wash their feet each time they needed wuḍū’ have instead wiped over this second layer once they put them on after performing wuḍū’.Ḥanafīs and Shāfiʿīs, who tend to approach the issue of wiping over socks with hesitation and make this conditional on some strict rules, emphasize that the socks to be wiped over should be similar to shoes in terms of thickness, based on the idea that it is certain that the Prophet has wiped over shoes made of leather but his wiping over socks is weaker and that the qualities of those socks are not clear. Among the thickness criteria expressed for the socks are being waterproof, the ability to walk for at least a league with it, and its ability to hold on to feet without being tied at the wrists. Due to these criteria, which have been developed to protect the wuḍū’ and whose boundaries are not well specified, especially among Ḥanafis the idea that wiping over socks is not allowed has gained popularity. As opposed to this, in circles dominated by Ḥanbalīs opinions allowing wiping over any type of socks have been expressed.At times when the Prophet had his shoes on and did not want to take off his shoes, he used to wipe over the shoes. The equivalent of this act today is to wipe over socks since prayer with shoes on is not common any more. While nowadays wiping over socks is an ease for everybody when performing wuḍū’, it is something that is especially needed under certain circumstances. Cold weather and the lack of drying possibilities for the feet leading catching cold and illness, socks that are put on when feet are wet leading to bad smell and fungus on feet, the hardship of elevating the feet high enough to the sink and of changing socks on one foot when there are no special wuḍū’ places, the fact that at societies distant from Islamic culture it is seen against the etiquette to wash feet in the sink are among the reasons why this need arises. Because most of the time we are not in a position to determine the circumstances of our work and travels at modern times, it can be said that today this need is more than it was in the past.Some scholars of today use a precautionary principle and argue that the Qur’an commands to wash the feet, and the only narration powerful enough to make an exception to this rule is about masts made of leather, and extending this to include socks would go against the precaution principle and some other principles of uṣūl al-fiqh (Islamic legal theory). However, some other scholars who use the ease in religion principle argue that the permission to wipe over masts also include wiping over socks and that they are of the same nature, that there are authentic narrations that show wiping over socks are allowed and that one can even talk of an ijmāʿ (consensus) among the companions on this issue, and that seeking additional qualities socks on which one is to wipe over, such as thickness, ability to walk with it, its ability to hold on to the feet, being waterproof, have no merit in the sharīʿa. Jamaleddīn Qāsimī, who wrote a special research book on the topic, and scholars like Abū l-Aʿlā Mawdūdī, Yūsuf al-Qaradāwī, ʿAbd al-ʿAzīz b. Bāz, Ibn al Uthaymeen think that one can wipe over daily socks that do not show the skin beneath it, while scholars predominantly of the Ḥanafi opinion hold that one cannot wipe over the thin daily socks. (shrink)

1. Ḥāshīyat al-Ṣabbān ʻalá al-Sharḥ al-Ṣaghīr lil-Mullawī ʻalá al-Sullam al-murawnaq -- 2. Taqrīrāt Ḥasan ibn Riḍwān al-Ḥusaynī.

The declining influence of religious approaches to bioethical issues in academic medical discourse has been increasingly evident over recent decades. Most bioethical scholarship today is dominated...

One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...) a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic tradition. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

Le dialogue requiert au moins deux personnes. Encore faut-il s'entendre, notamment dans le dialogue interreligieux, sur la définition de la "personne". Rien là d'évident, contrairement aux apparences : à chaque définition du Dieu vivant correspond une définition du croyant dans chaque fibre de son être. D'où la nécessité d'une anthropologie du dialogue, où chacun s'interrogerait : "Y a-t-il réciprocité, de sorte que lui et moi nous considérions comme des égaux?" Cette anthropologie, l'auteur, dès les années 1960, a entrepris de la (...) fonder, en conjuguant Tradition musulmane et philosophie occidentale (française principalement). Homme de foi, il présente d'abord l'islam d'une façon claire et synthétique, mettant en relief la dimension de témoignage ; puis il examine les réserves que l'islam peut rencontrer chez un Occidental (transcendance et athéisme, statut de la femme, de l'esclave, des minorités...) ; enfin, face au danger de dépersonnalisation de la culture musulmane, il tente de montrer en quoi l'islam est une "religion d'espoir". (shrink)

I shall argue that the prominent realist methodological approach that is adopted by majority of analytic theologians is inconsistent with the Islamic tradition. I will propose that the realist outlook is constituted of two essential components – metaphysical theological realism and epistemic theological realism – both of which fail to be amenable with the Islamic tradition. The prime reason for this, as I shall demonstrate, is that both metaphysical theological realism and epistemic theological realism divest the Islamic God of absolute (...) transcendence in different ways, impinging on the religion in a manner which ironically defies the purpose of analytic theology. In conclusion, this would establish that the prominent realist position adopted by majority of analytic theologians is inconsistent with the Islamic tradition. (shrink)

We present a survey of the recent applications of continuous domains for providing simple computational models for classical spaces in mathematics including the real line, countably based locally compact spaces, complete separable metric spaces, separable Banach spaces and spaces of probability distributions. It is shown how these models have a logical and effective presentation and how they are used to give a computational framework in several areas in mathematics and physics. These include fractal geometry, where new results on existence and (...) uniqueness of attractors and invariant distributions have been obtained, measure and integration theory, where a generalization of the Riemann theory of integration has been developed, and real arithmetic, where a feasible setting for exact computer arithmetic has been formulated. We give a number of algorithms for computation in the theory of iterated function systems with applications in statistical physics and in period doubling route to chaos; we also show how efficient algorithms have been obtained for computing elementary functions in exact real arithmetic. (shrink)

Background: Observance of the patients’ bill of rights is one of the main features of moral codes in hospitals. In this regard, nurses bear great responsibility because they spend a long time with patients. Therefore, the continuous evaluation of the nurses’ performance and assessing their knowledge about the patients’ bill of rights are a need. Objectives: We aimed to determine the nurses’ awareness of the patients’ rights and measure their performance in this regard. Research design and participants: This cross-sectional study (...) was carried out in 2013. To measure the nurses’ knowledge and performance, 250 nurses and 300 patients were surveyed. The participants were selected randomly from five teaching hospitals in Tehran, Iran. Two questionnaires, one for nurses (17 questions) and the other for patients (11 questions), were applied. The data were analyzed in SPSS software using descriptive and inferential statistics. Ethical consideration: The research protocol was submitted and approved by the research and ethics committees of the participating hospitals. Additionally, the consent of all of the participants was obtained before the study. Findings: The mean score of the nurses’ knowledge regarding the patients’ rights was acceptable (69.85 ± 11.7 of 85). Furthermore, the mean score of nurses’ performance in observing the patients’ rights was relatively acceptable (11.2 ± 4.6 of 22). More experienced and educated nurses had higher knowledge regarding the patients’ rights, and patients with higher education level or experience of being hospitalized were less satisfied with the nurses’ performance. Conclusion: Nurses’ knowledge of the patients’ bill of rights was acceptable; however, observance of the patients’ rights was not. It seems that notification of the patients’ bill of rights has increased the nurses’ awareness of the patients’ rights, although improvement of the nurses’ performance needs more extensive measures. (shrink)

With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the (...) consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features. (shrink)

Moral distress is a fundamental problem in the nursing profession that affects nurses. Critical care nurses are more susceptible to this problem due to the nature of their work. Moral distress may, in turn, lead to several undesirable consequences. This study aimed to determine the relationship between moral distress and intention to leave the ward among critical care nurses. This descriptive-correlational study was conducted by census method on all eligible nurses who worked in Coronary Care Unit (CCU) and Intensive Care (...) Unit (ICU) of AhVaz hospitals, Iran. Data was collected by Corley’s moral distress questionnaire and a researcher-made questionnaire to investigate the intention to leave the ward. Questionnaires were completed through self-report and data were analyzed using a t-test and Pearson correlation coefficient. The results showed that there was a direct association between moral distress and intension to leave the ward in critical care nurses (P < 0.05). Also, the intensity of moral distress (P = 0.03) and the intention to leave the ward (P = 0.007) were significantly higher in ICU nurses. Given the high exposure of critical care nurses with moral distress and its association with leaving the ward, it seems that devising strategies to reduce or control moral distress and its negative consequences are necessary, particularly in ICU nurses. (shrink)

The application of paraconsistent logics to theological contradictions is a fascinating move. Jc Beall’s (J Anal Theol, 7(1): 400–439, 2019) paper entitled ‘Christ—A Contradiction: A Defense of ‘Contradictory Christology’ is a notable example. Beall proposes a solution to the fundamental problem of Christology. His solution aims at making the case, and defending the viability of, what he has termed, ‘Contradictory Christology’. There are at least two essential components of Beall’s ‘Contradictory Christology’. These include the dogmatic statements of Chalcedon and FDE (...) logic. The first is the theological contradiction in question. The second is the type of paraconsistent logic. Both components are integral to a contradictory theology in general. I argue that there can be no such thing as an Islamic contradictory theology. I make the case by establishing two points. These points correspond to both integral components of a contradictory theology in general. The first is that an Islamic theological contradiction does not entail an actual (logical) contradiction. The second is that FDE logic, including alternative sub-classical systems of logic, are not adequate in tolerating an Islamic theological contradiction. (shrink)

Last year marked a decade since the publication of the book “Islamic Biomedical Ethics” by religious studies professor Abdulaziz Sachedina in which he called for a critical and rigorous analytical approach to the ethical inquiry of biomedical issues from an Islamic perspective. Since the publication of this landmark work, some authors have continued to call into question the ways in which Islam as a religious tradition is engaged with in the secular bioethics literature. This paper describes common argumentative issues with (...) current Islamic bioethics scholarship and offers general pearls and strategies to facilitate better engagement with religious approaches to bioethical issues. (shrink)

Giorgio Agamben’s philosophy has been influenced by Michel Foucault’s thoughts in various aspects. This influence can be seen especially in methodology and political philosophy to a certain extent. Agamben’s political project, Homo Sacer, culminates in the publication of The Use of Bodies, where he proposes ‘form-of-life’ as a way to overcome the contemporary biopolitics. While the concept of form-of-life has often been considered in connection with the issue of sovereignty and law, this article argues that it (and Agamben’s coming politics) (...) can also be understood as a response to Foucault’s biopower. This is possible by considering several conceptual oppositions raised by Agamben against Foucault’s ideas, concepts such as “intimacy”, “community”, and “zoe/bios”. And this is, finally, an effort to re-appropriate human freedom. (shrink)

This article critically studies coronavirus pandemic news in the press. The article attempts to study the way the news of COVID-19 is used for political and ideological purposes. In order to achieve the aim, two newspapers namely, The New York Times from the United States of America and Global Times from China are selected. Van Dijk’s news schemata framework is used for the analysis of the reports selected from the two newspapers. Van Dijk’s news schemata is crucial for the analysis (...) of any news story whether such a news story is taken from a news channel or a newspaper and whether broadcasted or printed. Based on data analysis, the article found out that the news of COVID-19 has been politicized and used for ideological interests. The article recommends that pandemics should not be politicized, instead we should work together to save our lives and live peacefully. (shrink)

This study examines the conflict strategies used in the highly adversarial and popular Arabic-language talk show broadcasted weekly on Al-Jazeera satellite channel, known as Al-Ittijah Al-Mu’aakis 'The Opposite Direction'. The study identifies the conflict strategies and verbal conflict expressions and approaches them in the light of Interactional Sociolinguistics. The analysis of three episodes debating three different topics shows that disputants used several types of strategies including "impoliteness", "aggravated impoliteness", topic restriction, lengthy holding of the floor, and sarcasm. The speakers' bald-on-record (...) expressions of disagreement are expected as a result of the controversial and polemical nature of the show, which creates fierce competition between the two guests to present their arguments in an aggressive way. (shrink)

_ Source: _Volume 40, Issue 1, pp 80 - 103 This study was designed to examine the relationships between social support, perceived stress, religiosity, and flourishing and to test the mediating role of perceived stress in the relationships between social support and religiosity with flourishing. This study also examines the moderating roles of religiosity and gender in the relationship between social support and flourishing among 2301 Malaysian older adults. Structural Equation Modelling showed that older adults with high levels of social (...) support, high levels of intrinsic religious motivation, high levels of extrinsic religious motivation, and low levels of perceived stress were more likely to experience flourishing. Bootstrapping analysis provided evidence of perceived stress as a significant partial mediator in the links between social support, intrinsic religious motivation, and extrinsic religious motivation with flourishing. Multi-group analysis revealed that religiosity and gender acted as significant moderators in the links between social support, perceived stress, and flourishing. (shrink)

The laws of logic and two of the broader theories of truth are fundamental components that are responsible for espousing an ontology and meaningfulness in matters of analytic philosophy. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, (...) that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an absolutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability. (shrink)

Analytic theologians seem to unreservedly prioritize a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach is inconsistent with the Islamic tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In (...) this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses, which underlie much of what metaphysical realism imports into the domain of analytic theology. (shrink)

This article examines the role of Islamic ethics in the marketing field. It presents Islamic contributions to the field by referencing original sources and concepts that are often not easily available to researchers and practitioners alike. In foundational texts, Islamic ethics have their own marketing practice prescriptions, practices that are driven by a discipline which shuns any dichotomy between organizational and societal interests. The paper underscores the role of marketers in improving the well-being of individuals and the community and presents (...) a framework for analyzing the link between Islamic ethics and societal welfare vis-a-vis marketing. Several marketing issues are identified and the contributions of Islamic teachings are presented. This paper, too, identifies emerging ethical dilemmas and the necessity to tackle them in a way that strengthens the role of marketing in societal affairs and ensures morally driven conduct. (shrink)

Terrorist organisations have increased and widened in Iraq in particular and the world in general in recent years. People have suffered a lot from these terrorist organisations due to their thirst for killing innocent civilians. The study aims to convey the suffering of innocent Iraqis caused by terrorist acts to the world. In order to achieve the aim, the research adopted Barthes’s framework to analyse the selected photographs. The researchers have selected iconic photographs for the analysis. The photographs are taken (...) from the main websites of the local, Arabic, and foreign media. The study found out that terrorism is the brutal enemy of all Iraqi societies including Sunnis, Shia, Kurds, Christians, and Yazidis. This research is a clear example that shows the world the extent of the suffering, pain, and fear Iraqi people are facing because of terrorism. (shrink)

Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.

In this paper I make the case for epistemic relativism: the radical view that all human knowledge/truth is relative. I extend the application of epistemic relativism to include necessary laws such as the laws of logic. I argue that the truth of such laws are relative to human thought, which are ultimately instances derived from our experiences. These experiences act as limitations to which we are conceptually bound. As a result of this, we cannot apprehend God’s omnipotence. This includes God’s (...) maximal power in being able to perform logically impossible actions. Our epistemic inability to conceive of such logically impossible actions is therefore testimony that God transcends the laws of logic. (shrink)

In the course of this paper, I shall argue that an absolute ineffable God of Islam is contradictory beyond the ordinary categories (substantive or insubstantive) of truth. In order to demonstrate my thesis, I shall refer to a metaphysical and epistemological inquiry. In virtue of both of these inquires, I shall establish that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be false in a substantive or an insubstantive sense. The metaphysical inquiry shall comprise of two related (...) phases. The first phase includes logical realism and anti-realism, while the second phase includes ontological realism and ontological deflationism. I demonstrate that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be considered false in virtue of these outlooks for different reasons. The epistemological inquiry refers to epistemicism. I demonstrate that although this particular view infers an indeterminate truth-value of the contradictory assumption ‘the God of Islam is absolutely ineffable’, it is incompatible with the notion of an absolute ineffable God of Islam. In light of both these inquires, it will become apparent that the contradictory assumption of an absolute ineffable God of Islam cannot be false in a substantive or insubstantive sense. This is because an absolute ineffable God of Islam transcends beyond these very categories of falsehood and truth. (shrink)

Innovation in ethics pedagogy has continued to evolve and incorporate other forms of storytelling aimed at improving student engagement and learning. The use of bioethics narratives in feature-length films, medical television shows, or short clips in the classroom has a well-established history. In parallel, screenplays present an opportunity for an active approach to ethical engagement. We argue that screenplays and screenwriting provide a rich supplement to current medical ethics teaching and serve as a strong form of reflective learning.

Power and authority in terms of the Ten Commandments (TCs) are discussed. The paper reviews the TCs in Christianity, Judaism, and Islam. The treatment and basis for power and authority in each religion are clarified. Implications of power and authority using the perspective of the TCs are provided. The paper suggests that in today's business environment people tend to be selective in identifying only with certain elements of the TCs that fit their interest and that the TCs should be viewed (...) as general moral guidelines. (shrink)

This book investigates the sources and implications of our encounters with suffering in contemporary politics and culture, exploring the forces that determine ...

1. Academics as a profession is traditionally viewed as stress-free due to high levels of academic freedom, clarity of job description and performance indicators, and tenure protected positions (Th...

"Provides an extremely valuable introduction to the work of Michel Serres for an English-speaking audience, as well as offering useful critical approaches for those already familiar with its outlines." ---Robert Harrison, Stanford University [blurb from review pending permission] The work of Michel Serres---including the books Hermes, The Parasite, The Natural Contract, Genesis, The Troubadour of Knowledge, and Conversations on Science, Culture, and Time---has stimulated readers for years, as it challenges the boundaries of science, literature, culture, language, and epistemology. The essays (...) in Mapping Michel Serres, written by the leading interpreters of his work, offer perspectives from a range of disciplinary positions, including literature, language studies, and cultural theory. Contributors include Maria Assad, Hanjo Berressem, Stephen Clucas, Steven Connor, Andrew Gibson, René Girard, Paul Harris, Marcel Hé naff, William Johnsen, William Paulson, Marjorie Perloff, Philipp Schweighauser, Isabella Winkler, and Julian Yates. (shrink)

There has been growing consensus to develop relevant guidance to improve the ethical review of global health policy and systems research and address the current absence of formal ethics guidance.

The traumatic stress experienced by our black healthcare colleagues is often overlooked. This work contextualizes workplace racism, identifies some interpersonal barriers limiting anti-racist growth, and calls for solidarity.

We investigated cross-language influences from the first and second languages in third language processing, to examine how order of acquisition and proficiency modulate the degree of cross-language influences, and whether these cross-language influences manifest differently in online and offline measures of L3 processing. The study focused on morpho-syntactic processing of English as an L3 among Arabic-Hebrew-English university student trilinguals. Importantly, both L1 and L2 of participants are typologically distant from L3, which allows overcoming confounds of previous research. Performance of trilinguals (...) was compared to that of native English monolingual controls. To investigate the source of cross-language influences, critical stimuli were ungrammatical sentences in English, which when translated could be grammatical in L1, in L2 or in both. Thus, the L3 morpho-syntactic structures included in the study were a mismatch with L1, a mismatch with L2, a Double mismatch, with both L1 and L2, or a no mismatch condition. Participants read the English sentences while their eye-movements were recorded, and they also performed grammaticality judgments following each sentence. Across both measures, cross-language influences were assessed by comparing the performance of the trilinguals in each of the critical interference conditions to the no-interference condition, and by comparing their performance to that of the monolingual controls. L1 interference was evident in first pass sentence reading, and marginally in offline grammaticality judgment, and L2 interference was robust across second pass reading and grammaticality judgments. These results suggest that either L1 or the L2 can be the source of cross-language influences in L3 processing, but with different time-courses. The findings highlight the difference between online and offline measures of performance: processing language in real-time reflects mainly automatic activation of morpho-syntactic structures, whereas offline judgments might also involve strategic and meta-linguistic decision making. Together, the findings show that during L3 processing, trilinguals have access to all previously acquired linguistic knowledge, and that the multilingual language system is fully interactive. (shrink)

Nach Marx: die Philosophie hat seit Hegel eine Geschichte, und nach ihm selbst hat die «Ökonomie» eine Geschichte, und zwar die Ökonomie als Wertverhältnis und so als Wissenschaft. Ein Eckpfeiler John Maynard Keynes' Schaffen - möglicherweise als der letzte Nationalökonom - lautet «to knock down Ricardo's value theory» und somit konsequenterweise auch die Marxsche Werttheorie. In seiner Analyse umgeht er allerdings den übers Wertverhältnis schlechthin bewirkenden gesellschaftlichen Äquilibriumsmechanismus, indem er zu diesem Zweck die staatlichen Organe in die Pflicht nimmt, was (...) beim aktuellen Krisenmanagement des Bankenzusammenbruchs als probates Mittel eingesetzt wird. Hierbei wird übersehen, dass Marx' Werttheorie übers Wertgesetz bzw. Wertverhältnis, bei dem der Wert schlechthin als die vermittelnde Mitte agiert, nicht nur über Ricardos Werttheorie hinausgeht, sondern auch sie ist vor allem historisch-soziologisch-philosophischer Natur, die zugleich in reziproker Beziehung mit der Entwicklung des Menschengeschlechtes steht, was als die negative Beziehung zwischen Sein und Bewusstsein bekannt ist. Wertverhältnis ist zugleich verkörpertes historisch-gesellschaftliches Verhältnis, dessen Ensemble die jeweiligen gesellschaftlich-historischen Reichtümer gesellschaftlicher Agenzien manifestiert. In dieser Analyse wird zugleich impliziert-intensiv gegen Rezeptionen wie Ökonomismus und Makroökonomie von Marx' politökonomischer Theorie argumentiert, nach denen Marx auf dem direkten Weg zum puren «Nationalökonomen» apostrophiert wird. (shrink)

This study investigates the effect of power and gender of the addressees on the type and number of refusal strategies employed by Sarawani Baloch female university students following Beebe, Takahashi, and Uliss-Weltz’s taxonomy. Employing refusal strategies mostly the same as those in the given classification by SBFUS confirms the universality of applying refusal strategies. However, SBFUS also employed some new strategies not predicted in this scheme, suggesting the effect of their religion and culture. The results also disclose that although power (...) of the addressees significantly affects the type and number of refusal strategies employed by SBFUS, the effect of their gender on these variables is trifling. Negative willingness, ability and a combination of 2 strategies are the most frequent strategies regarding the type and number of refusal strategies. (shrink)

In the course of this article, I address the following question: why does analytic philosophy, which predominates throughout higher education in the United Kingdom, not feature prominently in UK madrasas (Islamic schools)? I provide two responses to this question. The first focuses on a possible intellectual conflict between the types of philosophy that are practiced in madrasas and in mainstream institutions of higher education. The second response focuses on the kind of philosophy that various organizations promote and practice in communities (...) of philosophic inquiry (CPI). These responses illustrate the conceptual and institutional reasons for madrasas’ reluctance toward analytic philosophy. Finally, I offer specific recommendations intended to help facilitate the introduction of analytic philosophy into madrasa curricula in the UK. (shrink)

There are two overarching aims of the five collated papers that make up my thesis. The first is to demonstrate that making sense of an ineffable Islamic God in virtue of classical logic and various truth theories (under the purview of analytic philosophy) motivates a theological contradiction. The second is to offer a solution to this problem. I spend a substantial part of my thesis establishing the first of these aims. The reason for this is twofold. Firstly, it is to (...) illustrate the incompatibility between an ineffable God of Islam and various modes of logical and metaphysical inquiry that fall under the purview of analytic philosophy. Although, it becomes increasingly evident that we cannot philosophically make sense of an absolute ineffable God, my inquiry still bears relevance. It offers a comprehensive insight into the logical and metaphysical perspectives that are responsible for motivating the theological contradiction in question. Secondly, fleshing out the various logical and metaphysical perspectives helps lay the theoretical groundwork for the solution. It is not my aim to establish the ineffability of God within the Islamic tradition. That is, I do not engage with Islamic theology beyond referring to, and teasing out, an ineffable view of God from selected Islamic theological sources. The primary focus of my work is to establish that theological contradictions are motivated when assessing them against certain (analytic) philosophical modes. This brings me to the second aim of my thesis, namely, the solution. After having established how an Islamic theological contradiction is motivated, it begs a solution. Prior to offering my solution, I evaluate the recent work on Christian contradictory theology by Jc Beall (2019, 2021). Beall’s proposed solution to the fundamental problem of Christology is what he calls ‘Contradictory Christology’. Although this may seem like a plausible solution for an Islamic theological contradiction, I argue to the contrary. Finally, I propose my own solution to the problem. I call this ‘Islamic Mystical Dialetheism’. (shrink)

Undoubtedly and unfortunately, COVID-19 pandemic has been politicized in media see Abbas, Rui Zhang. Although vaccines play a crucial role in eliminating the pandemic, they have been politicized by media. This article aims to show how COVID-19 vaccines are politicized in the press. The article collects some selected reports on vaccines taken from American and Chinese media. The reports are analyzed according to an analytical framework suggested by the researcher. The framework and data collection and description are clearly presented in (...) the method section. Based on data analysis, the article shows that COVID-19 vaccines have been politicized. The study recommends that diseases and vaccines should not be politicized. In other words, we should respect and trust science and our scientists for no other purpose than to reach herd immunity and overcome a dangerous pandemic that has taken and is still taking thousands of innocent lives. (shrink)