In this paper, I defend the metalinguistic solution to the problem of mathematical omniscience for the possible-worlds account of propositions by combining it with a computational model of knowledge and belief. The metalinguistic solution states that the objects of belief and ignorance in mathematics are relations between mathematical sentences and what they express. The most pressing problem for the metalinguistic strategy is that it still ascribes too much mathematical knowledge under the standard possible-worlds model of knowledge and belief on which (...) these are closed under entailment. I first argue that Stalnaker's fragmentation strategy is insufficient to solve this problem. I then develop an alternative, computational strategy: I propose a model of mathematical knowledge and belief adapted from the algorithmic model of Halpern et al. which, when combined with the metalinguistic strategy, entails that mathematical knowledge and belief require computational abilities to access metalinguistic information, and thus aren't closed under entailment. As I explain, the computational model generalizes beyond mathematics to a version of the functionalist theory of knowledge and belief that motivates the possible-worlds account in the first place. I conclude that the metalinguistic and computational strategies yield an attractive functionalist, possible-worlds account of mathematical content, knowledge, and inquiry. (shrink)

The prevailing paradigm in Internet privacy literature, treating privacy within a context merely of rights and violations, is inadequate for studying the Internet as a social realm. Following Goffman on self-presentation and Altman's theorizing of privacy as an optimization between competing pressures for disclosure and withdrawal, the author investigates the mechanisms used by a sample (n = 704) of college students, the vast majority users of Facebook and Myspace, to negotiate boundaries between public and private. Findings show little to no (...) relationship between online privacy concerns and information disclosure on online social network sites. Students manage unwanted audience concerns by adjusting profile visibility and using nicknames but not by restricting the information within the profile. Mechanisms analogous to boundary regulation in physical space, such as walls, locks, and doors, are favored; little adaptation is made to the Internet's key features of persistence, searchability, and cross-indexability. The author also finds significant racial and gender differences. (shrink)

Temel karakteristiği Allah, nübüvvet ve meâd konuları üzerinden şekillenen kelam, bu konuları ele alış tarzında ahlakî perspektifi merkeze almıştır. Bu açıdan kelam, bir yönüyle Allah bir yönüyle insanla ilişkilidir. Dolayısıyla kelamcılar Allah-insan ilişkisini hem ontik hem epistemik hem de ahlakî açıdan ele almışlardır. Tanrı ve insan tasavvurları tüm boyutların birlikte değerlendirilmesiyle anlam kazanmaktadır. Konu hakkındaki farklı yaklaşımlar, söylem gruplarının ya da düşünürlerin paradigmalarına göre şekillenmektedir. Mu‘tezilî bir âlim olan Arap dili ve edebiyatının yetkin isimlerinden Ebû’l-Kāsım Mahmûd b. Ömer b. Muhammed (...) el-Harezmî ez-Zemahşerî’nin (ö. 538/1144) de eserlerinde, Allah-insan ilişkisine gereken ilgiyi gösterdiği bilinmektedir. Dinî pratiğinde Hanefî aidiyete sahip olan Zemahşerî, aklı ön planda tutan, aklın işlevsel yönünü vurgulayan bir din anlayışına sahiptir. Bu sebeple ona göre takdîr gereği akıl ve irâde sahibi olarak belirli bir fıtratta yaratılan insan yaptıklarından sorumludur. İnsanı teklîf temelinde tasavvur eden Zemahşerî’de yaratmanın ilk aşamasından itibaren adaletli bir Tanrı fikri hakimdir. Dolayısıyla onun Allah tasavvuru ve bağlantılı olarak irade konusundaki değerlendirmeleri, Allah-insan ilişkisini nasıl bir temelde ele aldığına işaret etmektedir. Bu bağlamda araştırmamız Zemahşerî’nin söz konusu ilişkiyi nasıl ele aldığını ve ahlakî boyutunu konu edinmektedir. Çünkü bu çalışmayı ortaya çıkaran temel saik Zemahşerî’nin eserlerinde Allah-insan ilişkisini ahlakî olarak değerlendirdiğine dair güçlü kanıtların mevcudiyetidir. İlişkili olarak konu, Zemahşerî’nin ilahî fiiller, insan fiilleri, akıl, bilgi, taklit, hüsun-kubuh, hidâyet-dalâlet, dâî, fâil, kötü/kabîh ve fâili, hikmet, maslahat ve tüm bunları içine alacak şekilde teklîf yaklaşımını kapsamaktadır. Buna göre çalışmada öncelikle Zemahşerî’nin Allah tasavvuru daha sonra Zemahşerî’ye göre Allah-insan ilişkisi ele alınacaktır. Çalışmanın amacını belirleyen ahlakî boyuta dair veriler değerlendirmeye tabi tutulacaktır. Allah-insan ilişkisinin ilk aşaması olarak yaratma, mîsâk ve takdîr, ikinci aşaması olarak teklîf karşımıza çıkmaktadır. Teklîfin karşılığının alındığı yer olarak ahiret son aşama olup teklîf ve sonuç kısmında bahse konu olacaktır. Çalışma, söz konusu veriler ve üzerine yapılan analizlerle şekillenmiştir. Kaynak olarak kullanılan Kitâbü’l-Minhâc, Zemahşerî’nin konu hakkında genel çerçeveyi belirleyen bir eseridir. El-Keşşâf ‘an hakâik-i (gavâmizi’)t-tenzîl ve ‘uyûni’l-ekâvîl fî vücûhi’t-te’vîl isimli eseri ise Zemahşerî’nin görüşlerini ve derinliğini birçok açıdan anlama ve değerlendirme imkânı veren telîfidir. Buna göre çalışmamız, Zemahşerî’nin Allah-insan ilişkisinde ortaya koyduğu ahlakî yaklaşıma dolayısıyla insanın sorumlu olmasının ahlakîliğine dikkat çekmeyi amaçlamaktadır. Çalışma Zemahşerî ile sınırlandırılırken, gereken yerlerde mukayeseli değerlendirmelere başvurulacaktır. (shrink)

The catastrophic risks posed by new technologies such as killer robots and geoengineering have triggered calls for halting new research. Arguments for restricting research typically have a slippery‐slope structure: Researching A will lead to deployment; we have decisive moral reasons against deployment; therefore, we should not research A. However, scientific uncertainty makes it difficult to prove or disprove the conclusion of slippery‐slope arguments. This article accepts this indeterminacy and asks whether and when it would be permissible to restrict research under (...) empirical and normative uncertainty. The argument starts from the ethical framework for the regulation of scientific research with human subjects and offers modifications to adapt it to the purpose of restricting new technologies. Two main questions arise in the process: whether it is permissible to impose restrictions at the research stage to prevent harms that will arise from the use of a technology and whether it is permissible to restrict research preemptively on the grounds of public fear and anxiety, before there is sufficient evidence establishing the risk of harm. I answer both questions in the affirmative and defend this position against objections. (shrink)

This essay attempts to integrate Robert Bernasconi’s interpretation of the lived experience of the colonized in Frantz Fanon in accordance with Sartre’s “regressive-progressive” method with a psychoanalytical investigation of affectivity. Fanon notes that the affectivity of the colonized is overexcited; however, he also points to various kinds of displacements. The psychoanalytical theory posits that under conditions of oppression, defensive mechanisms encounter the lived experience of feeling. In traumatic situations, affect does not spontaneously translate into feelings. Fanon argues that the tendency (...) to adapt to the harsh reality of colonialism is not without immense tension. His challenge in The Wretched of the Earth is an intervention in the psyche of the colonized. In The Wretched of the Earth, he creates an imaginary and symbolic space about revolution and the process of decolonization, aiming to transform the colonized’s awareness of oppression through bodily affects into a space capable of accommodating feelings. (shrink)

Although Derrida has determined experience as always "an experience of presence" in Western metaphysics, a double logic of experience can be shown to determine his deconstruction of the phenomenological concept of experience. Derrida's appeal in his recent works to the notion of experience does not only imply that he has renovated the concept of experience but also that deconstruction has to be understood in terms of experience. Derrida's reading of the notion of experience in Husserl's phenomenology leads us to the (...) notion of the experience of the trace--- a condition of the possibility and of the impossibility of experience understood in terms of presence. By investigating the relation between deconstruction and experience, I point out to the fact that deconstruction subverts the desire for an originary experience and thus opens the way for a new politics of memory. By showing the connection between the experience of the trace as an impossible experience and the aporetic notion of experience, I discuss how Derrida reads the chiasm between ethics and politics in Levinas' philosophy. Finally, I investigate the way in which sexual difference partakes in the notion of aporetic experience and cannot be excluded from it. (shrink)

The lunar month of Ramadan is an important time period for Muslims around the world. In this study, we examine whether Ramadan brings happiness to individuals. For this purpose, we conducted a survey once before Ramadan, three times during Ramadan, and once after Ramadan. Our results show that with every week in Ramadan, a small boost of happiness is reported. Yet, two weeks after Ramadan, people seem to return to their baseline level of happiness. We suggest that Ramadan is associated (...) with higher well-being due to increased socialization as non-fasting and those who fast partially also has statistically higher happiness scores than pre-Ramadan sample. Yet, those who have highest happiness scores are those who fasted fully. (shrink)

In this paper, I introduce and defend a notion of analyticity for formal languages. I first uncover a crucial flaw in Timothy Williamson’s famous argument template against analyticity, when it is applied to sentences of formal mathematical languages. Williamson’s argument targets the popular idea that a necessary condition for analyticity is that whoever understands an analytic sentence assents to it. Williamson argues that for any given candidate analytic sentence, there can be people who understand that sentence and yet who fail (...) to assent to it. I argue that, on the most natural understanding of the notion of assent when it is applied to sentences of formal mathematical languages, Williamson’s argument fails. Formal analyticity is the notion of analyticity that is based on this natural understanding of assent. I go on to develop the notion of formal analyticity and defend the claim that there are formally analytic sentences and rules of inference. I conclude by showing the potential payoffs of recognizing formal analyticity. (shrink)

According to the iterative conception of sets, standardly formalized by ZFC, there is no set of all sets. But why is there no set of all sets? A simple-minded, though unpopular, “minimal” explanation for why there is no set of all sets is that the supposition that there is contradicts some axioms of ZFC. In this paper, I first explain the core complaint against the minimal explanation, and then argue against the two main alternative answers to the guiding question. I (...) conclude the paper by outlining a close alternative to the minimal explanation, the conception-based explanation, that avoids the core complaint against the minimal explanation. (shrink)

In this paper, I argue from a metasemantic principle to the existence of analytic sentences. According to the metasemantic principle, an external feature is relevant to determining which concept one expresses with an expression only if one is disposed to treat this feature as relevant. This entails that if one isn’t disposed to treat external features as relevant to determining which concept one expresses, and one still expresses a given concept, then something other than external features must determine that one (...) does. I argue that, in such cases, what determines that one expresses the concept also puts one in a position to know that certain sentences are true—these sentences are thus analytic relative to this determination basis. Finally, I argue that there are such cases: some sentences are analytic relative to what determines that we express certain key concepts, and these sentences include ones that have always been thought to be the best candidates for being analytic, namely, stipulative truths, and first principles of mathematics. (shrink)

ABSTRACT In Power Without Knowledge, Jeffrey Friedman develops a critique of social science to argue that current technocratic practices are prone to predictive failures and unintended consequences. However, he does not provide evidence that the cause he singles out—“ideational heterogeneity”—is in fact a non-negligible source of technocratic limitations, more than or alongside better-known problems such as missing data, measurement issues, interpretive difficulties, and researcher bias. Even if we grant ideational heterogeneity, Friedman’s preferred institutional solution of exitocracy does not necessarily follow. (...) His critical epistemology would also be compatible with radical forms of collective action. (shrink)

The use of ensemble learning, deep learning, and effective document representation methods is currently some of the most common trends to improve the overall accuracy of a text classification/categorization system. Ensemble learning is an approach to raise the overall accuracy of a classification system by utilizing multiple classifiers. Deep learning-based methods provide better results in many applications when compared with the other conventional machine learning algorithms. Word embeddings enable representation of words learned from a corpus as vectors that provide a (...) mapping of words with similar meaning to have similar representation. In this study, we use different document representations with the benefit of word embeddings and an ensemble of base classifiers for text classification. The ensemble of base classifiers includes traditional machine learning algorithms such as naïve Bayes, support vector machine, and random forest and a deep learning-based conventional network classifier. We analysed the classification accuracy of different document representations by employing an ensemble of classifiers on eight different datasets. Experimental results demonstrate that the usage of heterogeneous ensembles together with deep learning methods and word embeddings enhances the classification performance of texts. (shrink)

Rachel Friedman’s Probable Justice and Jeffrey Friedman’s Power without Knowledge explore the promises and pitfalls of the application of predictive tools to the solution of social and political problems. Rachel Friedman argues that a fundamental duality in philosophical interpretations of probability allowed social insurance schemes to successfully accommodate two rival visions of liberal justice over the centuries. But in focusing on ideas around probability, she misses the limitations of the experts who put these ideas into practice and threatened to undermine (...) them in the process. Jeffrey Friedman, by contrast, is centrally concerned with the limitations of experts. While he shows how these undermine one rather narrow conception of technocratic legitimacy, he avoids examining their implications for democratic legitimacy understood more broadly. (shrink)

While the Prophet's articulation of the message of tawhid resulted in the clustering of his followers around him, it also led to reactions from the majority of his interlocutors. At first, he was tried to be discouraged by not taking his message seriously or by humiliating him, and when it was seen that his followers increased over time, he was tried to be prevented by harsher methods. The polytheists claimed that the Prophet was a magician who spoke incantations from his (...) mouth, a liar who reported news he had learned from others as if it had been revealed to him, and a person who made statements contrary to the religion of ancestors because he had lost his sanity and needed to be treated. In this context, this article deals with the slander of the polytheists that the Prophet was a "majnun" and tries to understand what they meant by this claim. When the translations of the Qur'anic verses that remind us of the allegations of the polytheists are taken into consideration, it is seen that most of the translations give the word "majnun" the meaning of "madness". When we examine the meaning attributed to the expression by the Jahiliyyah Arabs, the word takes on a completely different meaning, and it is understood that the polytheists meant that the word revealed to the Prophet was taught to him not by Allah but by the jinn whom he had befriended. (shrink)

Tanto en su Iǧāza como en su Fihrist, Ibn al-ʿArabī se refirió a Risāla ilà aṣḥāb al-Šayḫ ʿAbd al-ʿAzīz al-Mahdawī como a una obra separada. Este documento es una carta escrita a los discípulos del Šayḫ ʿAbd al-ʿAzīz al-Mahdawī de Túnez por el propio Ibn al-ʿArabī, y recientemente se ha determinado que también sirve como una especie de prólogo de Mašāhid al-asrār. Este prólogo cubre temas tales como quién debe estudiar el Mašāhid y cómo debe hacerlo, las explicaciones de las (...) palabras difíciles que se encuentran en él y las defensas de posibles críticas contra él. La carta de Ibn al-ʿArabī es importante por derecho propio: desarrolla los conceptos de ḫatmiyya, walāya, nubuwwa y wirāṯa en sus formas originales y hace referencia a discusiones en los círculos académicos de al-Andalus y el norte de África. Este artículo mostrará cómo debe entenderse la Risāla con los Mašāhid y explorará su contenido a la luz de las obras de Ibn al-ʿArabī y su medio social e intelectual. (shrink)

Özİrâde, Kelâm’da, ilimden sonra üzerinde en çok tartışılan konulardan biridir. İrâdenin mâhiyeti hakkında, Mu‘tezilî bilgin Ebû’l-Kāsım el-Kâ‘bî el-Belhî’nin görüşleri dikkate şayandır. Kâ‘bî, oluşturduğu epistemolojik sistemde, irâdeye alışılagelenden farklı bir anlam alanı açmaya çalışmaktadır. Kâ‘bî’ye göre irâde, fiilî bir sıfattır. Ona göre Allah’ın irâdesi hâdistir. İrâde, Tanrı hakkında kullanıldığında, Tevhîd ve tenzih kaygısına; insan hakkında kullanıldığında ise özgürlük, imtihan ve sorumluluk kaygısına dayalı bir şekilde ele alınmaktadır. Kâ‘bî, bu iki kullanım arasında dikkatli ve kesin bir ayrım yaratmaya özen göstermektedir. O, irâde (...) hakkındaki görüşleriyle, Mu‘tezilî düşünce içinde de farklılaşmıştır. Kâ‘bî’nin Nazzâm’ın görüşleriyle uyum gösteren irâde anlayışı, insana otonomi sağlaması açısından önemlidir. Kâ‘bî’ye göre, Allah li-zâtihî mürîd olmadığı gibi O’nun irâdesi, hakîkî anlamda da kullanılmamaktadır. Ona göre irâde, Allah ve insan arasında ortak bir lafız olmasına rağmen, Allah mecazî anlamda mürîddir. Kâ’bî, Allah açısından İlâhî irâdeyi yaratma (tekvîn) insan açısından ise Allah’ın emretmesi olarak ele alır. Bu bağlamda onun epistemolojisinde irâde, Allah-âlem ilişkisine güçlü bir zemin oluşturmaktadır. Anahtar Kelimeler: Kelâm, Mu‘tezile, İlâhî İrâde, Ebû’l-Kāsım el-Belhî, el-Kâ‘bî, Nazzâm, Sıfatlar, Bağdat Mu‘tezilesiTHE WİLL ACCORDİNG TO ABŪ L-QĀSİM AL-KAʿBĪ AL-BALKHĪ AbstractAfter the problem of divine knowledge (‘ılm), divine will/volition (irāda) is one of the most debated issues in Kalām. In regard of divine will and volition Mu’tazilī scholar Abū al-Qāsim al-Ka’bī al-Balkhī’s opinions are of distinctive value. In his epistemology, al-Ka’bī tries to comprehend it in quite an unusual manner. For al-Ka’bī divine will (irāda) is one of the attributes of act. This means that divine will is an accident (hâdis). The term volition when used in relation to God it shall carry the apprehension of divine unity (tawhīd) and transcendence (tenzīh). Whereas in relation to man will implies freedom of action and responsibility of consequences thereby. al-Ka’bī put serious emphasis in differentiating meaning of volition in realm of man and of transcendence. Showing profound similarities with his prior Mu’tazilī al-Nazzam, al-Ka’bī undertakes the problem of divine volition in such a way that does not supersede both, realm of man and of transcendence. Showing similarities with the opinions of his prior Mu’tazilī al-Nazzām, his understanding on will is significant for attributing full authority to man. According to al-Ka’bī, transcendental being (Allah) does not have volition per se (لا هو مريد لذاته). His volition is not used in literal meaning of the word either. He believes that although volition is a common term between God and man, God wills (مرید) in truly metaphorical and figurative sense. al-Ka’bī states that the volition form God’s position is His creation (takwīn) whereas in regard of man, divine volition shall be understood as Allah’s orders. Within this context, term of volition in al-Ka’bī’s epistemology carries the ground for relational foundations of Allah and His creation.Keywords: Divine Will, Abū l-Qāsim al-Balkhī, al-Kaʿbī, God's Attributes, Mu‘tazila, Baghdādī School. (shrink)

According to E. G. Lorenzen, the international theory of the conflict of laws rests almost wholly on fiction. The discipline of conflict of laws is created by a huge number of national internal laws and quite a large number of international instruments. Concepts used there are interpreted in many ways illustrating the variety of legal solutions and values. Some of the instruments facilitating the correct application of law are unregulated. One of them is qualification, which starts the process of indication (...) and application of the proper law and assists in its completion. (shrink)

Modern times are an arena for two opposing trends: the liberalization of mores and laws, and the distancing of changes and adoption of a conservative position against those that occur. Polish family law clearly fails to keep pace with the changes taking place and does not perceive new phenomena. Is this an intentional act of the legislator leading to the preservation of traditional values, or the expression of disapproval and belief in the transitoriness of new phenomena? It comes together with (...) the introduction of new terminology or new interpretations of already existing concepts. Hence the meaning of some of the current concepts in everyday language differs significantly from their meaning arising from legal instruments. The article is an attempt to deal with this problem. (shrink)

Sosyal, siyasî, iktisadî, psikolojik, kültürel boyutları dönemlere ve coğ-rafyalara göre çeşitlilik arz etse de savaş mefhumu insanlık tarihi kadar eski-dir. Savaşın, dünya hayatının durum ve problemlerinden kaynaklanan yönlerinin yanı sıra dinî sâiklerinin bulunması, onun tarihe mal olmuş sürekliliğinde oldukça etkilidir. Eski Ahit ve Kur’an dâhil kutsal metinlerin söz konusu sâikler arasında yer alması, pek çok farklı okumaya tâbî tutulabilecek bu metinlerin savaşa dair anlatımlar bağlamında değerlendirilmesini mümkün ve hatta gerekli kılmaktadır. Bu makalede Kur’an ve Eski Ahit’in tarih boyu insan hayatını (...) doğrudan etkilediği olgulardan biri olarak savaşla ilgili anlatımları bir araya getirilmiş, bunlar çeşitli yönlerden mukayese edilerek aralarındaki benzerlik ve farklılıklar belirlenmeye çalışılmıştır. Bu mukayeseden ulaşılan sonuçlardan hareketle, her iki metnin kendi muhataplarının zihninde oluşturduğu savaş algısına dair ipuçları elde etmek hedeflenmiştir. Savaşa dair anlatımlar incelenirken Kur’an’ın Arapça metni, Eski Ahit’in ise ulaşabildiğimiz en eski İngilizce metni ve Türkçe tercümesi esas alınmıştır. (shrink)

Almost every state has its own legal system and there is a legal system in accordance with the social norms of the state. However, although states have autonomy with their own legal systems, the legal system of each state unites under larger legal systems. From this point of view, three major legal systems can be accepted; Anglo-Saxon Legal System (English Legal System, Common Law), Continental European Legal System (Legal system of European states based on Roman law), Social Legal System on (...) which Russian Federation is based. Apart from these systems, there is also an Islamic legal system with its unique structure. The reason why the Islamic legal system is unique is that it is based on both religious and rational sources. In general, the case-based method is used in the Anglo-Saxon Legal System, and the rule-based method is used in the Continental European Legal System. Which one of these two method used by Islamic law which takes its source from Qur’an and hadith well? Or is it use both methods? Our aim in this study, in addition to analysing the operation of these two methods in Islamic law from a logical point of view, is to analyse the integration of the rule-based method into the case-based method and the case-based method with the rule-based method. With this research it is to provide a logical proposal to extend the intended use of analogy in Islamic law. As a matter of fact, we think that different branches of science should come together in order to produce new suggestions in this field. (shrink)

This paper reports the results of a survey study examining the knowledge, motivations and concerns of egg-share donors and recipients, and assesses the clinical and policy implications of these findings. The survey, combining quantitative and qualitative items, was completed by 48 donors and 38 recipients who took part in an egg-sharing scheme at the London Women's Clinic between 2007 and 2009. Although the most important motivation for all egg-sharers was to have a baby, both donors and recipients displayed multiple motivations, (...) including elements of self-interest and altruism. Many viewed egg-sharing as a reciprocal process in which two women with different needs help one another. The results are reassuring from an ethical and policy perspective: they suggest that if information about egg-sharing was more widely available (especially through general practitioners), more women may consider becoming egg-share donors, gaining swift access to their own treatment and reducing the UK's egg donor shortage. (shrink)

In this paper, I develop an algorithmic impossible-worlds model of belief and knowledge that provides a middle ground between models that entail that everyone is logically omniscient and those that are compatible with even the most egregious kinds of logical incompetence. In outline, the model entails that an agent believes (knows) φ just in case she can easily (and correctly) compute that φ is true and thus has the capacity to make her actions depend on whether φ. The model thereby (...) captures the standard view that belief and knowledge ground are constitutively connected to dispositions to act. As I explain, the model improves upon standard algorithmic models developed by Parikh, Halpern, Moses, Vardi, and Duc, among other ways, by integrating them into an impossible-worlds framework. The model also avoids some important disadvantages of recent candidate middle-ground models based on dynamic epistemic logic or step logic, and it can subsume their most important advantages. (shrink)

ABSTRACTThis article explores Nietzsche’s approach to the fundamental question of “how to live one’s life”, and more specifically his view of the role of the past in seeking an answer to this question. By discussing Nietzsche’s views of how different nations and cultures relate to their history, I suggest some comparisons with how individuals might do so. Common to both is the relationship between the past as a resource and as a burden: the burden of single events or periods and (...) the burden of the abundance of facts. Key to Nietzsche’s thinking on these questions is his account of the relationship between remembering, promising, and forgetting. He considers “active forgetting” paradoxically as both a form of forgetting and a way of taking full responsibility for the past. (shrink)

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue (...) that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress. (shrink)

Introduction: a peculiar experiment -- Kinaesthetic knowing: the nineteenth-century biography of another kind of knowledge -- Looking: Wölfflin's comparative vision -- Affecting: Endell's mathematics of living feeling -- Drawing: the Debschitz school and formalism's subject -- Designing: discipline and introspection at the Bauhaus -- Epilogue.

Antik Yunan felsefesinde “nasıl yaşamalıyız?” sorusuna farklı okullar tarafından verilmiş farklı cevaplar, büyük ölçüde “mutluluk ahlakı” ile ilişkilendirilir. Buna göre, insan yaşamının nihai ereği, merkezinde erdemin yer aldığı mutluluktur. Sokratesçi küçük okullar arasında yer alan ve kendine özgü bir hazcı ahlak anlayışı benimseyen Kirene Okulu ise, haklarındaki sınırlı antik kaynaklardan edindiğimiz tanıklıklar ışığında, bu genel çerçevenin dışında duruyor gözükür. Bu yazı, Okulun ahlak kuramının geleneksel Yunan mutluluk ahlakı ile uyuşmama iddiasını, Okulun benimsediği şüpheci bilgi kuramı ile gerekçelendirmeyi amaçlamaktadır. Bunun için, (...) Okulun, bilgi kuramlarına dayanan üç temel fikir kabul ettiği öne sürülmüş ve bu fikirler doğrultusunda mutluluk ahlakı altında yer alan varsayımları reddettiği gösterilmeye çalışılmıştır. (shrink)

Etienne Balibar se réfère à l’idée arendtienne de la citoyenneté pour montrer que la démocratie se construit nécessairement au travers d’une aporie. D’une part, la démocratie évoque l’idéal isonomique de l’égalité pour fonder la communauté ; d’autre part, elle inscrit la différence dans l’éventualité d’une contestation permanente des principes unificateurs. Ce que je propose, c’est de contribuer à développer le dialogue entre E. Balibar et Hannah Arendt en m’interrogeant sur la possibilité d’aller au-delà de l’horizon de la violence. Le concept (...) d’agon qu’Arendt utilise pour qualifier le vivre ensemble isonomique n’est pas la concurrence entre artisans, ni le conflit entre ennemis, mais renvoie plutôt à l’institution d’un monde commun grâce aux différences. L’agir agonistique comprend le risque de se distinguer, d’être en désaccord, de se différer, non seulement par rapport aux autres mais aussi par rapport a soi-même. Il faudrait alors définir la violence comme une force qui agit sur l’agon, c’est-à-dire, sur la capacité de « devenir-autre ». C’est justement ceci qu’aussi bien la loi que la notion moderne de droits oblitère. (shrink)

The Turkish translation of the azān, the Muslim call to prayer, in the early Republican era stood as a striking symbol of the drastic changes witnessed in the Turkish state and its people as attempts to secularize the nation and redefine its identity dominated the state’s socio-political agenda. Evaluating this phenomenon from the perspective of Translation Studies can reveal novel insights into why the azān was translated and why it was met with resistance. This case study attempted to rethink the (...) translation of the azān from the perspective of rewriting and to explore its negative reception from the perspective of norms, with particular emphasis placed on the setting and historical context of the translation. Based on the ideological motives portrayed and the other reforms implemented by the state, or in other words, the patron, it is possible to argue that the translation of the azān can be regarded as an act of rewriting. The opposition directed towards it can be accounted for by the norms of the people opposing it. Based on their history with the Islamic belief system, it can be assumed that Islam and its Arabic practices played a big part in the values that make up their norms. (shrink)

İlk Hıristiyanların sahip oldukları kutsal metinler, Hıristiyanların “Eski Ahit” tabir ettikleri metinlerdir. Yahudilerin kutsal yazıları, İncîl yazarları başta olmak üzere erken dönem Hıristiyan yazarlarını, dolayısıyla da ilk Hıristiyan teolojisini yansıtan literatürü de ciddi ölçüde etkilemiştir. Bu etkinin boyutunu anlama amacı ile yürütülen çalışmalarda, Eski Ahit pasajlarının Yeni Ahit metinlerinde nasıl alıntılandığı incelenmiştir. Bu incelemelerin neticesine göre, 19. yüzyıl Kitâb-ı Mukaddes araştırmacıları, Hıristiyanlığın ilk yüzyıllarında seçili Eski Ahit pasajlarından oluşan listelerin müstakil birer kutsal metin olarak kullanıldığını iddia etmişlerdir. Buna göre, ilk (...) Hıristiyanlar bu listelerin ihtiva ettiği pasajları, kendilerine ait belirli inançları ve ileri sürdükleri argümanları Kutsal Kitap şahitliği ile destekleme amacı ile alıntılamışlar ve bu metinlere delil statüsü atfetmişlerdir. Modern araştırmacılar bu statüyü tanımlamak için listeleri testimonia collections olarak isimlendirmişlerdir. Hatta bazı araştırmacılar bu listelerin İncîllerden önce var olduğu hipotezini öne sürmüşlerdir. Testimonia hipotezi olarak da bilinen bu iddiaya göre, testimonia koleksiyonları Hıristiyanlığın ilk kutsal metinleridir. Bu çalışmada testimonia koleksiyonlarının mahiyeti, ilgili teoriler ve bu koleksiyonların Batı literatüründe nasıl ele alındığı takdim edilecektir. Testimonia koleksiyonları hakkında yapılan ilk çalışmadan başlayarak tamamlanmış en güncel araştırmaya kadar bu hipotezin geçirmiş olduğu tarihçe sunulacak ve sonraki çalışmalar için bir temel ortaya konulmaya çalışılacaktır. (shrink)

Turkey hosts the world’s largest community of Syrians displaced by the ongoing armed conflict. The object of this article is to explore the damaging effects of a hostile legal context on female Syrian refugees in Turkey. I base my analysis on scholarship that theorises immigration legislation as a system of legal violence and I argue that the Temporary Protection Regulation and the Law on Foreigners and International Protection that govern the legal status of refugees in Turkey inflict legal violence on (...) Syrian female refugees. This legislation keeps them in the regime of temporary protection and prevents their access to international protection. The temporary protection regime serves furthermore as the main determinant for other forms of legal violence inflicted by various actors. I explore the effects of the Turkish government’s inaction in terms of preventing and sanctioning the abuse of Syrian female refugees as unpaid sex and household workers. I show that the extended legal limbo on the conditions of employment of Syrian refugees secures female Syrians as the most precarious workforce for Turkey’s various sectors. Finally I claim that the forced confinement of Syrian beggars in refugee camps is instrumentalised for their disciplinary regulation. (shrink)

Consensus around what constitutes researcher conflicts of interest (COIs) and awareness of their influence on our research are two critical steps in ensuring the integrity of our science. In this research, data were collected from individual scholars via 2 surveys 5 years apart and from journals and associations to examine the level of social consensus and moral awareness among scholars, journals, and associations regarding researcher COIs. Although we observed increases in level of social consensus and moral awareness between 2012 and (...) 2017, results still revealed limited agreement about what relationships constitute a COI and limited awareness about the presence of and the ethical issues surrounding COIs. Although all journals and associations we examined supported COI disclosure, most did not provide researchers with detailed COI-related information, guidance, or disclosure tools. Limited social consensus and moral awareness regarding COIs is problematic because it inhibits the recognition, disclosure, and management of COIs and limits ethical decision making. We need to continue and enhance discussions about COIs and aim to create consensus and awareness where we do not have it with the goal of reducing potential scientific misconduct related to COIs. (shrink)