The scientific concepts of mental imagery and hallucinations are each used independently of the other in experiments; uses that simultaneously evoke and obscure their historical connections. To highlight one of these connections, I will begin by sketching episodes from the largely separate developmental trajectories of each concept. Considering these historical sketches side-by-side, I will argue that the independent uses of these concepts each inherited a shared set of interdependent associations. In doing so, I seek to illustrate the value of examining (...) historical connections between mental imagery and hallucinations for studying the current uses of these two concepts in neuroimaging experiments. (shrink)

Examining the historical development of scientific concepts is important for understanding the structured routines within which these concepts are currently used as goal-directed tools in experiments. To illustrate this claim, I will outline how the concepts of mental imagery and hallucinations each draw on an older interdependent set of associations that, although nominally-discarded, continues to structure their current independent uses for pursuing discrete experimental goals. In doing so, I will highlight how three strands of literature offer mutually instructive insights for (...) understanding how the uses of our current scientific concepts contribute to experimental practices. The first strand of literature includes recent scholarship examining how the uses of scientific concepts can enable scientific practices (e.g., Boon 2012; Brigandt 2012; Feest 2010; Steinle 2012). In this context, scientific concepts have been described as tools that function in ways that contribute to empirical knowledge; contributions that extend beyond their traditionally recognized roles in mental and linguistic representation. The second strand of literature can be glimpsed within the technoscientific studies focus on non-human agency; a focus that supports an account of the disciplined routines within which concepts are used as acting in analogous ways to the routinized participation of machines in experiments (Pickering 1995). The third strand of the literature draws attention to how the functions of concepts are grounded by the set of historically-contingent experimental practices (e.g., Canguilhem 2008; Tiles 1984). Although maintaining valuable differences, the focus of these three strands of literature are mutually instructive. Together, they offer a view of the uses of concepts as taken-for-granted tools that function within networks of subterranean associations; associations that are grounded by historically contingent experimental practices that structure how they act (in concert with human and material participants) within the temporally dynamic processes of scientific practice. Through examples drawn from a comparison of the concepts of mental imagery and hallucinations, I aim to demonstrate the value that the converging insights of these three strands of literature offer for studying the role of scientific concepts in experimental practices. (shrink)

Sensations can occur in the absence of perception and yet be experienced ‘as if’ seen, heard, tasted, or otherwise perceived. Two concepts used to investigate types of these sensory-like mental phenomena (SLMP) are mental imagery and hallucinations. Mental imagery is used as a concept for investigating those SLMP that merely resemble perception in some way. Meanwhile, the concept of hallucinations is used to investigate those SLMP that are, in some sense, compellingly like perception. This may be a difference of degree. (...) Attempts to reliably differentiate between instances of each type of SLMP remain unresolved. Despite this, the concepts of mental imagery and hallucinations are each routinely used independently of the other. These uses are especially interesting in those published accounts of experiments where equivalent findings about the neuroanatomical correlates of SLMP are reported in support of diverging knowledge-claims about the role of SLMP in neurocognitive processes. This practice presents a puzzle. To examine one aspect of this puzzle, I compare the uses of these two scientific concepts in three ways: examining their roles in differentiating between types of SLMP; exploring how their respective historical developments intersect; and analysing their contributions in neuroimaging experiments. In presenting this series of comparative analyses, I will draw on three themes from historical, philosophical, and social studies of scientific practices: interest in material contributions to knowledge; accounts of how concepts are used in experiments; and explorations of the historical conditions within which current practices emerge. Building on this literature, my comparative analyses supports five related claims. My first claim is that the concepts of mental imagery and hallucinations are each used as independent tools in neuroimaging experiments. My second claim is that, as experimental tools, the concepts of mental imagery and hallucinations are each used for investigating discrete epistemic goals. My third claim is that there are implicit interdependent associations that structure the uses of these two concepts as tools for independently investigating these discrete epistemic goals in neuroimaging experiments. This third claim rests on my analyses of both past and present uses of each concept. Firstly, as seen in their intersecting histories, there are disciplined performances of using the concepts of mental imagery and hallucinations that carry-along shared associations about the mediating role of SLMP in thought. Secondly, these interdependent ‘mediator-view’ associations continue to structure the independent uses of each concept as a tool for investigating SLMP in pursuit of specific goals. Taking this further, my fourth claim is that recognising the structured uses of the concepts of mental imagery and hallucinations can help to account for how equivalent SLMP-neuro-correlates are generated in support of diverging knowledge-claims. Finally, my fifth claim is that the structured uses of these concepts as tools can contribute to experiments in ways analogous to, yet not equivalent with, the active contributions of material instruments. Bringing these claims together, I argue that the concepts of mental imagery and hallucinations operate as structured tools that can actively contribute to the knowledge generated by neuroimaging experiments. In presenting this argument I seek to demonstrate that examining the structured uses of concepts as tools can complement existing approaches to studying how the heterogeneous dynamics of experimental practices can come to contribute to scientific knowledge in unintended ways. (shrink)

The replicability of a research claim is often positioned as an important step in establishing the credibility of scientific research. This expectation persists despite ongoing disagreements over how to characterise replication practices in various contexts. Rather than attempt to explain or resolve these disagreements, we propose that there is value in exploring the variable uses of the replicability concept. To this end, we treat the replicability concept as a goal-directed tool for studying scientific practices. This approach extends scholarship on the (...) goal-directed uses of concepts within investigative practices to explore the value of reflexively interrogating those concepts used to study the sciences as practiced. In doing so, we highlight the importance of considering how and when a given concept is an appropriate tool for a given goal when studying scientific practices. For instance, in the case of the replicability concept, our examination suggests that there is value in clarifying how a given characterisation of replicability is appropriate to a given context-specific analytic and/or evaluative goal. In addition, we hope to draw attention to how Metaresearch and HPS contexts provide complementary insights for those seeking to understand when and how replication practices can help in assessing a given research claim. (shrink)

Examining tensions between the past and present uses of scientific concepts can help clarify their contributions as tools in experimental practices. This point can be illustrated by considering the concepts of mental imagery and hallucinations: despite debates over their respective referential reliabilities remaining unresolved within their interdependent histories, both are used as independently stable concepts in neuroimaging experiments. Building on an account of how these concepts function as tools structured for pursuit of diverging goals in experiments, this paper explores this (...) tension by re-examining the continued reliance of each concept on inverse characterisations inherited from the nominally-discarded ‘mediator-view’ of sensory-like mental phenomena (SLMP). In doing so, I seek to demonstrate how examining unresolved tensions can help highlight that entrenched associations can remain both integral to, and obscured by, the uses of concepts as goal-directed tools within experimental practices. (shrink)

The desire-satisfaction theory of welfare says that what is basically good for a subject is the satisfaction of his desires. One challenge to this view is the existence of quirky desires, such as a desire to count blades of grass. It is hard to see why anyone would desire such things, and thus hard to believe that the satisfaction of such desires could be basically good for anyone. This suggests that only some desires are basically good when satisfied, and that (...) desire satisfactionists owe us an account of which desires these are, and why. In "Quirky Desires and Well-Being," Donald Bruckner proposes such an account: a desire is welfare-relevant (i.e., such that its satisfaction would be basically good for its subject) if and only if and because its subject could describe its object in a way that makes it comprehensible what about the object attracts him or appeals to him. We are inclined to view quirky desires as welfare-irrelevant because we assume that their objects cannot be described in such a way. But if there were a quirky desire whose object could be so described by the subject whose desire it is, then this desire would be relevant to that subject's welfare. I will argue that while Bruckner's view delivers plausible verdicts about the cases to which it is meant to apply, its account of what makes a desire welfare-relevant is unmotivated and implausible. Desire satisfactionists can retain what is plausible about his view while endorsing a better explanation of why welfare-relevant desires have that status if they accept the following account instead: a desire is welfare-relevant if and only if and because something about its object attracts, or appeals to, the subject who has the desire. (shrink)

In this thesis, I explore themes and concerns that have arisen in my art practice, namely the relationship between landscape, monstrosity, and subjectivity. The tropes scar and form refer to features analogous in the subject and in the land which take on different specific meanings throughout the project, but in general terms, I relate them to trauma as a defining force. I suggest that monsters can be understood as embodying attitudes to time (a cause of trauma): those being fixity, which (...) is resistant to temporality; and flux, which embraces temporality. Consequently, I define these categories and their opposition, presenting arguments for both monsters of fixity and flux monsters. I examine the construction of false universals of ‘England’ (categories of fixity) in representations of landscape and how they come to dominate the picturing of Britain more generally, alongside a mode I refer to as dynamic-fatalism, which examines the polemics and aesthetics of Wyndham Lewis (1882-1957). In this regard, I look at Lewis’s monstrous Tyro and its role in eliciting dehumanisation as a defining value in conceptions of a stratified society. Emphasis on creative practices and representations related to England serve to dissolve ‘proto-fascistic’ fantasies of a heroic, mono-cultural, and pure base for nation, dependent on categories of fixity. I suggest these values are instead understood as patrician, sexist, class-based, and racially biased. Given that landscape constructions are constitutive of our engagement with landscape, I conclude with a proposal for better ‘analogues’ of nature in the form of virescent space (a category of flux). I argue that virescent space is a phenomenon that sees the monster take on a specific role concerning the subject, one I define in relation to a wilderness destination in the poem Sir Gawain and the Green Knight (c.1370). (shrink)

The paper examines Cosmatos's work to date: the two feature films 'Beyond the Black Rainbow'(2010), and 'Mandy' (2018), and the episode ‘The Viewing’ (2022) from the Netflix series 'Guillermo del Toro's Cabinet of Curiosities'. I argue that Cosmatos's films act as a vernacular critique of popular culture iterations of Nietzsche's Übermensch, and as such addresses the political and psychological anxieties of a mass North American audience. I further argue that Cosmatos is a profoundly psychoanalytical film maker, staging as horror, the (...) subject who has weakened their ego in the name of transcendence, only to find the forces of super-ego and Id causing violent psychotic breakdown. The article takes an interdisciplinary approach to Cosmatos's contextualization (alongside more obvious peers) looking at the work of British artist Dexter Dalwood to help understand the political and philosophical aspects of Cosmatos's output. (shrink)

With the surge of the COVID-19 pandemic, online sellers faced challenges in managing their online business daily. Aside from it, their work-life balance has been negatively affected as well, considering that they work from home and are responsible for household responsibilities. Thus, this study is conducted during the pandemic and gathered data using a semi-structured interview through Messenger call. It is conducted to explore the lived experiences of online sellers and how they managed their online business and personal life. It (...) also determines the specific challenges they’ve encountered and how they coped with them. Lastly, this study aims to map out how these experiences will benefit online sellers and consumers and explain that online selling can be both sustainable and convenient in terms of earning a good living and meeting their daily needs. Moreover, three major conclusions emerged from this study’s findings: (1) online sellers faced psychological and physical difficulties in managing their online business during the pandemic, (2) online sellers discovered ways on how to cope with the struggles they are facing, and (3) online sellers reflected on their experience to be more effective in the online selling industry. (shrink)

Hartry Field has argued that mathematical realism is epistemologically problematic, because the realist is unable to explain the supposed reliability of our mathematical beliefs. In some of his discussions of this point, Field backs up his argument by saying that our purely mathematical beliefs do not ‘counterfactually depend on the facts’. I argue that counterfactual dependence is irrelevant in this context; it does nothing to bolster Field's argument.

ABSTRACT According to edenic idealism, our ordinary object terms refer to items in the manifest world—the world of primitive objects and properties presented in experience. I motivate edenic idealism as a response to scenarios where it is difficult to match the objects in experience with corresponding items in the external world. I argue that edenic idealism has important semantic advantages over realism: it is the most intuitive view of what we are actually talking about when we use terms for objects.

In the marketplace of opinions concerning the metaphysics of mind and consciousness panqualityism (PQ) occupies an interesting position. It is a distinct variant of neutral monism, as well as of protophenomenalism, and as such it strives to carve out a conceptual niche midway between physicalism and mentalism. It is also a brand of Russellian monism, advocated by its supporters as a less costly and less extravagant alternative to panpsychism. Being clearly articulated and relatively well-developed it constitutes an intriguing view. Nonetheless, (...) the present paper takes a decisively critical stance towards PQ. In particular, it challenges it on two principal grounds. First, I argue that PQ's analysis of experience, and of the qualities tasked with constituting the phenomenal character of experience, is fundamentally flawed. Second, I argue that PQ's attempt to explain phenomenal consciousness as a function of reflective awareness is equally misguided. Along the way, the paper also points the shortcomings of previously established critiques of PQ. All in all, the discussion identifies some difficulties that are likely to generalize beyond PQ's specific circumstances, raising concerns regarding the viability of a "middle of the road" solution to the mind–body problem. (shrink)

I argue for a theory of the optimal function of the speech act of referring, called the edenic theory. First, the act of singular reference is defined directly in terms of Gricean communicative intentions. Second, I propose a doxastic constraint on the optimal performance of such acts, stating, roughly, that the speaker must not have any relevant false beliefs about the identity or distinctness of the intended object. In uttering a singular term on an occasion, on this theory, one represents (...) oneself as not having any confused beliefs about the object to which one intends to refer. This paves the way for an intentionalist theory of reference that circumvents well-known problems, which have not been adequately addressed before in the literature. (shrink)

The conditions of hunting and gathering through which one line of primates evolved into humans form the basis of what I term the wild self, a self marked by developmental needs of prolonged human neoteny and by deep attunement to the profusion of communicative signs of instinctive intelligence in which relatively “unmatured” hominids found themselves immersed. The passionate attunement to, and inquiry into, earth-drama, in tracking, hunting, foraging, rhythming, singing, and other arts/sciences, provided the trail to becoming human, and provide (...) external grammatical structures that became the basis of human language and animate mind. I outline my new philosophy of history as a progress in precision, counteracted by a regressive contraction of mind. The progress associated with history since the beginning of agriculturally-based civilizations can be considered as a regressive contraction from animate mind of our hunter-gatherer evolutionary past, to anthropocentric mind, and finally to the ghost in the machine world-view of mechanico-centric mind. Contemporary consumption culture represents an inversion of the original conditions of the human self, and indeed, targets aspects of developmental neoteny to condition conformity to its rational-mechanical system imperatives. (shrink)

The orgulity objection of Belot (2013) is recast in the form of a decision problem.

This is a critical piece on *The Character of Consciousness* by David Chalmers. It focuses on Chalmers's two-stage view of perceptual content and the epistemology of perceptual belief that flows from this theory, and criticizes his theories of Edenic concepts, perceptual acquaintance, and perceptual belief.

What is the relationship between prophetic vision and vision in terms for a hoped-for future? How might vision for a church or person best be defined today?

This paper presents Elmar Unnsteinsson’s novel theory of Edenic Intentionalism, on which a speaker cannot refer to an object when the speaker is relevantly confused about its identity. A challenge to the theory is presented and several possible responses considered. The challenge is this: According to Edenic Intentionalism, reference often fails even when speakers seem to refer successfully. Elmar therefore supplements Edenic Intentionalism with an explanation of how communication can succeed without reference. If such an explanation is available, it isn’t (...) clear what need there is for Edenic Intentionalism. (shrink)

This article explores the negative framing of environmental concern in the context of food procurement and consumption, through the lens of the myth of Eden considering the ontological and genealogical aspects of the experienced exile from nature. The article first considers the theoretical context of the negative framing of food ethics. Demonstrating the consequences of the experience of food as abject, the article then goes on to discuss the exile from Eden as an explanatory myth for the perceptual (...) inbetweenness of humankind. The aim of the article is to outline the genealogical markers of the negative framing of food ethics via the discussion of the exile from Eden. In the context of a new materialist understanding of the nature–culture continuum, the article depicts the exile as a perceptual rather than ontological divide that does not reflect a factual human inbetweenness but mirrors the objectification of nature by stripping the flesh of its spirit. Such reenvisioning is thought to be a pivotal aspect for mitigating the affectual abjectivity of food and recapturing the factual entanglement of body–environment to enable affirmative environmental ethics. (shrink)

In this paper, we will introduce a novel argument (the "Region Argument") that objects do not have frame-independent shapes in special relativity. The Region Argument lacks vulnerabilities present in David Chalmers' argument for that conclusion based on length contraction. We then examine how views on persistence interact with the Region Argument. We argue that this argument and standard four-dimensionalist assumptions entail that nothing in a relativistic world has any shape, not even stages or the regions occupied by them. We also (...) argue that endurantists have viable ways of preserving shape despite the Region Argument. The upshot of these arguments is that contrary to conventional wisdom, considerations about shape in relativity support endurantism rather than four-dimensionalism. We conclude by examining the implications of our discussion for the debate over Edenic shapes, noting that endurantists have a satisfying response to skeptical arguments about Edenic shapes similar to the one they have against the Region Argument. (shrink)

In Franz Rosenzweig's "The Star of Redemption" the chorus comes on stage in three forms: chorus in tragedy (with its presence in ancient classical tragedy and its absence in modern one), chorus of redemption and chorus in church music. Analyzing the role of chorus is useful to study Rosenzweig's aesthetics, which is in a way a "classical" art theory, but not an idealistic "pure" aesthetics, inasmuch as art must be "applied" art. An idealistic pure art condemns us to live in (...) an hortus conclusus, far away from God and from life, while an applied art brings us near to the lost gan 'eden. (shrink)

German philosopher Immanuel Kant employs the story of Eve in the Garden of Eden as a way to think about what the development of autonomy in human beings must have involved. In the beginning, our ancestors invariably listened to their instincts, which would have seemed to them, as Kant describes it, like the “voice of God which all animals must obey”. Regardless of whether it has any basis in historical reality, that moment represents for Kant the birth of human (...) autonomy: at some point in our history, our ancestors attained self‐awareness and realized that they could disobey their instincts. There is a limited sense in which the actions that stem from internal sources, whether natural or artificial, are autonomous in the sense of involving internal control. The responsibility is one that every autonomous individual has, for better or worse, whether guest or host, in Westworld or outside of it. (shrink)

the animal self: from Eden to Apocalypse and after.

The space of possible worlds is vast. Some of these possible worlds are materialist worlds, some may be worlds bottoming out in 0s and 1s, or other strange things we cannot even dream of… and some are idealist worlds. From among all of the worlds subjectively indistinguishable from our own, the idealist ones have uniquely compelling virtues. Idealism gives us a world that is just as it appears; a world that’s fit to literally enter our minds when we perceive it. (...) If the world is an idealist world, we live in a perceptual Eden. We did not fall from Eden. Rather, we deluded ourselves into believing that we couldn’t possibly live in Eden when we committed to materialism. Reflecting on these big-picture issues gives us reason to question this commitment and embrace a radically new account of reality and our relation to it. (shrink)

Marx’ın yapıtlarında ahlaki bir kaygı taşıdığı ve bu doğrultuda bir etik teorisine sahip olduğu düşüncesi günümüzde tartışılmaya devam eden bir meseledir. Bu tartışma genellikle Marx'ın yabancılaşma, insan doğası ve kapitalizm hakkında ileri sürmüş olduğu düşünceleri üzerinden yürütülmektedir. Bu kapsamda, ilk olarak, makalede Marx’ın yabancılaşma teorisi ve bu kavramın nasıl ortaya çıktığına ilişkin tarihsel arka plan verilmektedir. Daha sonra yabancılaşma ile insan doğası arasındaki ilişkiyi kurarak, Marx'ın insan doğası anlayışının ona bir etik teorisi imkânı sağlayıp sağlamadığı tartışılmaktadır. Bu bağlamda, Marx'ın (...) etik teorisine hizmet eden evrensel bir insan doğası anlayışına sahip olduğu fikri, Louis Althusser ve Norman Geras'ın analizi ile irdelenmektedir. Yapılan tartışmalar doğrultusunda, nihai olarak, makalede Marx’ın bir etik teorisine ve ahlak anlayışına sahip olduğu sonucu desteklenmektedir. (shrink)

The future state of the redeemed human being in heaven is difficult, if not impossible, to pin down in this life. Nevertheless, Augustine and Anselm speculate on the heavenly life of the human being, proceeding from certain theological premises gathered from Scripture, and their arguments often both mirror and complement one another. Because Anselm and Augustine hold the premise that human beings in heaven are “equal to the angels” (Luke 20:36), our understanding of the heavenly condition of the human can (...) be illuminated by angelology, and vice-versa; each reveals the nature of the other. The paper examines aspects of the positions of Augustine and Anselm on the original state of the angels, their fall, and their confirmation, and then explores the condition of prelapsarian Adam and the transformation of the elect in order to illuminate how these figures conceive the afterlife. The angelologies (and demonologies) of Augustine and Anselm help one to understand the heavenly goal of human life, how the redeemed state of human beings differs from their original condition in Eden, and why there is no redemption for the fallen angels. (shrink)

David Hume’un Doğal Din Üzerine Diyaloglar kitabı, başlığının da ima ettiği gibi, vahiy metinlerine başvurmadan Tanrı’nın varlığına ve niteliklerine ulaşılıp ulaşılamayacağını araştıran bir metindir. Metin boyunca, felsefe tarihinde de gördüğümüz, iki ana yaklaşımı temsil eden iki temel argüman sunulur. Bunlardan ilki, a priori yaklaşımı temsil eden kozmolojik argümandır. Diğeri ise, a posteriori yaklaşımı temsi eden zeki tasarım argümanıdır. Bu yazıda, Hume’un, diyalogdaki Philo karakteri üzerinden ortaya koyduğu, kozmolojik argümana yönelik eleştirileri ele alınıp, böyle bir argümanın neden Tanrı’nın (...) varlığı ve nitelikleri konusunda bizi bir sonuca ulaştırmayacağı ortaya konmuştur. (shrink)

Transandantal Estetik, her ne kadar Kant’ın eleştirel felsefesi için oldukça önemli görünse de Cassirer ve Guyer gibi bazı yorumcular tarafından başarısız görülmüştür. Cassirer’e göre Transandantal Estetikteki argümanlar savunulamaz ve Kant’ın eleştiri öncesi dönemine ait bir kalıntı olarak görülmelidir, öyle ki bu bölümdeki argümanlar Kant’ın esas ve olgun öğretisiyle uyumsuzdur. Guyer’e göre de Metafiziksel Açımlama başarısızdır; bu kısımdaki argümanların hiçbiri Kant’ın savunmak istediği sonucu türetmek bakımından işe yaramaz. Kant’ın savunmak istediği sonuç şudur: zaman ve mekânın kaynağı insan zihnidir, dolayısıyla kendinde şeyler (...) zaman ve mekândan münezzehtir; gene de zaman ve mekân empirik olarak gerçektir, yani bütün empirik var olanlar veya görünüşler açısından gerçek veya geçerlidir. Bu makalede ise Transandantal Estetiğin başarılı bir pozisyonu savunduğu iddia edilmektedir. Buna göre Kant Metafiziksel Açımlamada zaman ve mekânın a priori görüler ve duyarlığın saf formları olduğunu tanıtlamıştır; öyleyse bunlar insan zihni tarafından kaynaklanmaktadır. Ayrıca Kant zamanın ve mekânın transandantal olarak gerçek olduğunu savunan Newton’un görüşü ile bunların empirik olarak ideal olduğunu savunan Leibniz’in görüşünü başarıyla çürütmüştür; dolayısıyla elimizde kalan tek savunulabilir görüş bunların transandantal olarak ideal empirik olarak gerçek olduğudur. Ayrıca bu makalede Guyer’in Metafizik Açımlama yerine Transandantal Açımlamaya yatırım yapıp onu yeniden inşa eden “geometriden hareketle argüman”ının stratejisi eleştirilmiştir. Guyer’a göre Kant Öklidyen geometrinin de re zorunluluğunu savunmuş, buradan ise kendinde şeylerin zamansız ve mekânsız olduğu önermesini türetmiştir. Bu makalede Guyer’in bu alternatif stratejisinin çalışmadığı gösterilmektedir. Guyer’in iddia ettiğinin aksine, Kant geometrinin apodeiktikliğinden bahsederken, göz önünde bulundurduğu şey geometrik nesneler değil önermelerdir. (shrink)

2021 marks Dylan's 80th birthday and his 60th year in the music world. It invites us to look back on his career and the multitudes that it contains. Is he a song and dance man? A political hero? A protest singer? A self-portrait artist who has yet to paint his masterpiece? Is he Shakespeare in the alley? The greatest living exponent of American music? An ironsmith? Internet radio DJ? Poet (who knows it)? Is he a spiritual and religious parking meter? (...) Judas? The voice of a generation or a false prophet, jokerman, and thief? Dylan is all these and none. The essays in this book explore the Nobel laureate’s masks, collectively reflecting upon their meaning through time, change, movement, and age. They are written by wonderful and diverse set of contributors, all here for his 80th birthday bash: celebrated Dylanologists like Michael Gray and Laura Tenschert; recording artists such as Robyn Hitchcock, Barb Jungr, Amy Rigby, and Emma Swift; and 'the professors’ who all like his looks: David Boucher, Anne Margaret Daniel, Ray Monk, Galen Strawson, and more. Read it on your toaster! (shrink)

Yirminci yüzyıl bilimde büyük değişim ve dönüşümlerin gerçekleştiği bir dönemdir. Bu yüzyıl içerisinde moleküler biyoloji, kuantum fiziği, genetik mühendisliği ve biyoteknoloji gibi çeşitli bilimlerin temellerinin atıldığı, bilimsel keşifler ve yenilikler neticesinde kuramların ve teknolojilerin hızla geliştiği ve bu gelişmelerin insanlık tarihini köklü bir şekilde etkilediği bir dönem olmuştur. Yirminci yüzyılda bilimsel ilerleme önceki dönemlerden çok daha hızlı bir oranda gerçekleşmiş ve toplumsal yaşam üzerindeki etkisinin daha derin olduğu gözlemlenmiştir. Bu nedenle yirminci yüzyıl genellikle icatların ve teknolojik gelişmelerin yüzyılı olarak adlandırılmaktadır (...) çünkü bilimsel keşiflerin sayısı artmakla birlikte çok sayıda bilim insanı mevcut teknolojiyi daha etkin bir şekilde kullanarak çalıştıkları alanlarda kapsamlı sonuçlara ulaşmışlardır. Dolayısıyla bilim ve teknoloji bu süre zarfında geçmişte olduğundan çok daha yakın hale gelmiştir. Bununla birlikte, bilimin ilerlemesinin hızlı bir şekilde devam etmesi ve mevcut araştırmaların önemli bir kısmının tarihsel bir bakış açısıyla incelenemeyecek kadar yeni ve çok sayıda olması nedeniyle bu yüzyıldaki bütün bilimsel gelişmelerden ve disiplinlerden bahsetmek mümkün değildir. Bu sebeple yazının kapsamını daraltmak açısından yirminci yüzyılda bilimi ve teknolojiyi en çok etkileyen alan olan fizik bilimindeki önemli konulara değinmek bu dönemin ruhunu anlamak ve bilimin dönüşümüne yönelik bir kavrayışa sahip olmak açısından daha uygun gözükmektedir. Bu bağlamda, çalışmada Dünya’mızı ve evreninin işleyişini anlama konusunda başvurduğumuz disiplinlerden biri olan fizik biliminde yirminci yüzyılda devrimsel bir düşünce olarak karşımıza çıkan Albert Einstein’ın özel ve genel görelilik kuramına yer verilmekle birlikte aynı zamanda günümüzde etkileri bilimsel ve teknolojik düzeyde devam eden kuantum mekaniğine yönelik genel bir perspektif sunulmaktadır. (shrink)

This article initially presents Ernst Mach's anti-realist or instrumentalist stance that underpin his opposition to atomism and reveal his idea that science should be based totally on objectively observable facts. Then, the details of Mach's phenomenalist arguments which recognize only sensations as real are revealed. Phenomenalist thought is not compatible with the idea of realism, which evaluates unobservable entities such as atom, molecule and quark as mind-independent things. In this context, Mach considers the atom as a thought symbol or a (...) metaphysical fiction. This results in the idea that the existence of matter or entity is not independent of the perceiving minds, which is considered Mach’s subjective idealism. As a result of these arguments, the article argues that it would not be wrong to associate Mach's thoughts with solipsism, a radical form of subjective idealism. -/- Bu makalede ilk olarak Ernst Mach’ın atomun varlığına ilişkin itirazının temelini oluşturan ve bilimin sadece gözlemlenebilir olgulara dayandırılması gerektiği yönündeki düşüncelerini ortaya koyan anti-realist ya da enstrümantalist görüşlerine yer verilmektedir. Ardından Mach’ın enstrümantalist tavrının alt metninde bulunan ve yalnızca duyumları gerçek olarak kabul eden fenomenalist argümanlarının ayrıntıları serimlenecektir. Fenomenalist düşünce atom, molekül ve kuark gibi gözlemlenemeyen varlıkları zihinden bağımsız şeyler olarak değerlendiren realizm düşüncesi ile uyuşmamaktadır. Bu bağlamda yapılan incelemeler, Mach’ın atomu bir düşünce sembolü ya da metafiziksel bir kurgu olarak değerlendirmesine ve dış dünyadaki varlıkların var olmasını, onların bir zihin tarafından duyumsanması koşuluna bağlaması ile sonuçlanmaktadır. Makalede Mach’ın öznel idealizmi olarak ele alabileceğimiz bu argümanlarının radikal bir sonucu olarak onun düşüncelerini solipsizm ile ilişkilendirmenin yanlış olmayacağı sonucuna varılmaktadır. (shrink)

Intuitively there are many different things that non-derivatively contribute to well-being: pleasure, desire satisfaction, knowledge, friendship, love, rationality, freedom, moral virtue, and appreciation of true beauty. According to pluralism, at least two different types of things non-derivatively contribute to well-being. Lopsided lives score very low in terms of some types of things that putatively non-derivatively contribute to well-being, but very high in terms of other such types of things. I argue that pluralists essentially face a trilemma about lopsided lives: they (...) must either make implausible claims about how they compare in terms of overall well-being with more balanced lives, allow overall well-being to be implausibly hypersensitive to very slight nonevaluative differences, or else adopt implausible seeming limits on what things lives can contain or how much they can contribute to overall well-being. Such problems about lopsided lives thus push us away from pluralism and toward simpler theories of well-being, toward hedonism in particular. (This piece is the subject of Eden Lin’s paper “Well-Being and Hedonic Indispensability”.). (shrink)

Dunia sekarang ini terus mengalami perubahan termasuk pandangan orang terhadap masalah seks. Beberapa persoalan yang muncul adalah: Apakah yang dimaksud dengan pendidikan? Seks dalam dunia keberdosaan? Bagaimanakah Relasi Pendidikan Seks sebagai Landasan Iman Kristen? Jawabnya:(1) Pandangan Alkitab tentang pendidikan seks adalah merupakan karya Allah pada diri manusia sejak diciptakan.(2) Seks adalah sesuatu yang sakral sebagaiman Allah melembagakan pernikahan pertama kali di Eden.(3) Pendidikan seks dapat direlasikan dengan doktrin kekudusan sebagai landasan iman Kristen sebagai beriku: Pertama, perlunya dikembangkan pendidikan kekudusan (...) di sekolah-sekolah, seminar maupun di gereja agar memperjelas posisi keberdosaan seks yang dilakukan di luar pernikahan. Kedua, kekudusan yang berpusat kepada Allah menjadi ketergantungan hanya kepada Allah bukan kepada manusia. Ketiga, kekudusan yang diteladani oleh Yesus menjadi tokoh yang dapat diteladani oleh semua orang sehingga setiap orang mempunyai panggilan untuk hidup. (shrink)

Turkish Bu makalede bireylerin eylemlerine müdahale etmenin tek haklı gerekçesinin başkalarına zarar gelmesini önlemek olduğunu ifade eden ‘‘zarar ilkesine (Zİ)’’ getirilen üç eleştiriyi tartıştım. Öncelikle ilkeyi anlamlı kılabilecek bir zarar tarifinin bulunmadığı eleştirisini ele alarak bu eleştirinin, ilkenin ancak problemsiz bir zarar tanımı ile birlikte makul kabul edilebileceği varsayımına dayandığını tespit ettim. Zarar kavramına ilişkin var olan bilgi dağarcığımızı görmezden gelmesi ve zarara başvuran ilkeler haricindeki diğer birçok ilkeyi de kapsayan genel bir şüpheciliğin önünü açması nedeniyle ilgili varsayımı reddetmemiz (...) gerektiğini savundum. İkinci olarak, zarar vermenin yanlışlığının halihazırda yaygın olarak kabul ediliyor olmasından ötürü Zİ’nin bize yeni bir şey söylemediği, zararın türü/miktarı gibi güncel tartışmaların yoğunlaştığı noktalarda suskun kaldığı ve dolayısıyla artık işlevsiz olduğu eleştirisini değerlendirdim. Buna karşın hangi zarar tarifinin benimsendiğinden bağımsız olarak Zİ’nin, zararın varlığı kanıtlanmadıkça bireylerin eylemlerinde serbest bırakılmaları gerektiğini vurgulayan bir özgürlük karinesini temsil etme ve bazı eylemlerin zarar içermese dahi yasaklanabileceğini düşünen hukuki ahlakçılara yasak taleplerini gerekçelendirme yükümlülüklerini hatırlatma şeklinde iki önemli işleve halen sahip olduğunu iddia ettim. Son olarak Zİ'nin potansiyel kötüye kullanımlarına dair endişelere değindim. Bu endişelerin giderilmesi için yapılması gerekenin, zarar içeren eylemleri belirlemeye çalışmak değil, her eylemin bir miktar zarar içerme olasılığına sahip olduğunu kabul ederek hangi tür zararların hukuken düzenlenmesi gerektiği özelinde makul bir seçenek ortaya koymak olduğunu iddia ettim. Zİ’nin suiistimallerinin genellikle zarar kavramının geniş yorumlanmasının ürünü olduğunu düşünerek, cebir ve hile eylemlerinin neden olduğu birinci derece zararları esas alan, hukuki öngörülebilirliği artıracak bir hukuki çerçeve benimsemeyi tercih ettim. Kuşkusuz bu tercih yasaklanması gereken bazı zararlı eylemlere karşı hukuki koruma sağlayamama riskini içermektedir; ancak bu, özgürlüğü korumayı taahhüt eden genel bir ilke ortaya koymak için ödenmesi gereken bir bedeldir. Buradan hareketle, ele aldığım üç eleştiriden hiçbirinin Zİ’nin reddedilmesini gerektirmediği sonucuna vardım. English In this article, I discuss three criticisms of ‘‘the harm principle (HP)’’, which states that the only justification for interfering with individual’s actions is to prevent harm to others. First, I address the criticism that there is no definition of harm that can make the principle reasonable, and I find that this criticism is based on the assumption that the principle can only be considered reasonable with an unproblematic definition of harm. I argue that we should reject this assumption because it ignores our existing knowledge of the concept of harm and opens the way for a general skepticism that extends to many principles other than those addressing harm. Secondly, I consider the criticism that, since the wrongfulness of causing harm is already widely accepted, the principle tells us nothing new, is silent on the points where current debates intensify, such as the type/amount of harm, and is therefore no longer functional. On the other hand, I argue that, regardless of the definition of harm adopted, the HP still serves two important functions: Representing a presumption of liberty that emphasizes that individuals should be free to act unless the existence of harm is proven, and reminding legal moralists who believe that some acts can be prohibited even if they do not involve harm of their obligation to justify such prohibitions. Finally, I address concerns about potential abuses of the HP. I argue that what is needed to address these concerns is not to try to identify acts that involve harm, but to recognize that every act has the potential to involve some level of harm, and to make a reasonable choice as to which types of harm should be regulated by law. Considering that abuse of HP often arises from a broad interpretation of the concept of harm, I prefer to adopt a legal framework that would increase legal predictability, based on the first-degree harms caused by acts of force and fraud. Undoubtedly, this choice entails the risk of failing to provide legal protection against certain harmful acts that should be prohibited, but this is a price that must be paid for a general principle that is committed to protecting liberty. Thus, I conclude that none of the three criticisms I discussed require the rejection of HP. (shrink)

Some natural philosophers in the 17th century believed that they could control their own innards, specifically the animal spirits coursing incessantly through brain and nerves, in order to discipline or harness passion, cognition and action under rational guidance. This chapter addresses the mechanisms thought necessary after Eden for controlling the physiology of passion. The tragedy of human embedding in the body, with its cognitive and moral limitations, was paired with a sense of our confinement in sequential time. I use (...) two strands of 17th-century natural philosophy to exemplify forms of the perceived connection between physiology, memory, and the passions. I deal at length with Cartesian mechanism, and more briefly with Restoration natural philosophy in England. These are fruitful historical domains for connecting cognition and culture, since relations of domination, disruption, or accommodation between present and past are in play for both selves and societies. Despite the difficulty of integrating affect with cognition in theories of brain and mind, the capacity to treat passion and memory together is crucial for future cognitive science to address issues which outsiders care about. (shrink)

In Paradise Lost, Satan’s first sight of Eve in Eden renders him “Stupidly good”: his state is one of admirable yet inarticulate responsiveness to reasons. Turning from fiction to real life, I argue that this is an important moral phenomenon, but one that has limits. The essay examines three questions about the relation between having a reason and saying what it is – between normativity and articulacy. Is it possible to have and respond to morally relevant reasons without being (...) able to articulate them? Can moral inarticulacy be good, and if so, what is the value of moral articulacy? And thirdly, can moral philosophy help us to be good? I argue that morality has an inarticulacy-accepting part, an articulacy-encouraging part, an articulacy-surpassing part and an articulacy-discouraging part. Along the way, an account is proposed of what it is to respond to the reasons that make up the substance of morality. (shrink)

Subjectivists about welfare face two problems that pull them in opposite directions. The Paradox Problem, outlined by Ben Bradley, is that, for an agent who desires that her life go badly, subjectivist theories are sometimes unable to give a determinate answer about how well her life goes. This problem demands that subjectivists choose a complex mental attitude to ground well-being. The Infant Problem, from Eden Lin, is that many subjective theories end up denying that infants (and some others) have (...) welfare. This problem demands that subjectivists choose a simple attitude to ground well-being. I argue that subjectivists should respond by adopting Disjunctive Subjectivism. Your welfare depends on your judgements that things are intrinsically good or bad for you (c.f. Dorsey), unless you are not capable of such judgements. In that case, it depends on your desires. I then defend DS against objections from Lin, and the potential charge of being ad hoc. (shrink)

Turkish Bu makalede son yıllarda deontolojik ve sonuçsalcı liberteryen yaklaşımlara destek ve alternatif olarak ortaya çıkan, liberteryen temaların yaygın olarak paylaşılan moral yargılara dayandırılmasını öngören sağduyusal etik sezgiler temelli liberteryenizm, politik otorite şüpheciliği, özel mülkiyet ve serbest piyasa başlıkları üzerinden tanıtılarak desteklenmektedir. Çalışmanın ilk bölümü, birtakım moral gerçeklere sezgisel olarak ulaşmanın olanağını ifade eden sezgici etik zeminin açıklanmasına ayrılmıştır. Ardından, bireyler ve devletin aynı moral standartları işaret eden etik sezgilere tabi olduğu fikrinden yola çıkılarak, devletin zorlayıcı doğası ile (...) karakterize olan eylemlerinin sağduyusal etik sezgilerle yaşadığı karşıtlığa işaret edilmiştir. Dolayısıyla bu bölüm aynı zamanda, devletin moral normlara karşı bağışık olduğu fikrinin dayandığı en popüler çağdaş yaklaşım olan sosyal sözleşme teorisinin problemlerini de sunmaktadır. Son olarak yaygın olarak paylaşılan etik sezgilerin, özel mülkiyet ve serbest piyasa uygulamalarını destekleyici niteliği ortaya konmuştur. English In this article, I introduce and defend libertarianism based on common- sense ethical intuitions that has emerged in recent years as a support and alternative to deontological and consequentialist libertarian approaches, and which proposes that libertarian themes be grounded in widely shared moral judgments. I devote the first part of the work to the explanation of the intuitive ethical ground, which expresses the possibility of intuitively reaching some moral facts. Then, starting from the idea that individuals and the state are subject to ethical intuitions that point to the same moral standards, I draw attention to the contrast between common-sense ethical intuitions for the actions of the state, which are characterized by the its coercive nature. In this chapter, I also discuss the problems of social contract theory, the most popular contemporary approach on which the idea that the state is immune to moral norms is based. Finally, I argue that widely-shared ethical intuitions support private property and free market practices. (shrink)

Taking perceptual experience to consist in a relation of acquaintance with the sensible qualities, I argue that the state of being acquainted with a sensible quality is intrinsically a form of knowledge, and not merely a means to more familiar kinds of knowledge, such as propositional or dispositional knowledge. We should accept the epistemic claim for its explanatory power and theoretical usefulness. That acquaintance is knowledge best explains the intuitive epistemic appeal of ‘Edenic’ counterfactuals involving unmediated perceptual contact with reality (...) (cf. Chalmers, in: Gendler, Hawthorne (eds) Perceptual experience, Oxford University Press, 2006). It explains the elusiveness of knowledge gained through new acquaintances. It coheres with the knowledge-like functional role of acquaintance in the special context of evaluative beliefs and evaluative reasoning, where the objects of acquaintance serve as evidence and inferential basis. And, finally, taking acquaintance to be knowledge is theoretically fruitful: it helps vindicate claims about the relationship between knowledge and concern for others we already find intuitive or outright accept. After developing a novel case for the epistemic claim, I respond to two familiar objections against it: namely, (1) that there are no pre-propositional, pre-conceptual cases of perceptual experience that remain epistemically relevant (Sellars in Empiricism and the philosophy of mind, Routledge, 1968, McDowell, in: Lindgard (ed) John McDowell: Experience, norm, and nature, Blackwell, 2008); and (2) that the category of knowledge appears gerrymandered once we add ‘object’ knowledge to the epistemological mix (Farkas, in: Knowles, Raleigh (eds), Acquaintance: new essays, Oxford University Press, 2019). (shrink)

European Computing and Philosophy conference, 2–4 July Barcelona The Seventh ECAP (European Computing and Philosophy) conference was organized by Jordi Vallverdu at Autonomous University of Barcelona. The conference started with the IACAP (The International Association for CAP) presidential address by Luciano Floridi, focusing on mechanisms of knowledge production in informational networks. The first keynote delivered by Klaus Mainzer made a frame for the rest of the conference, by elucidating the fundamental role of complexity of informational structures that can be analyzed (...) on different levels of organization giving place for variety of possible approaches which converge in this cross-disciplinary and multi-disciplinary research field. Keynotes by Kevin Warwick about re-embodiment of rats’ neurons into robots, Raymond Turner on syntax and semantics in programming languages, Roderic Guigo on Biocomputing Sciences and Francesco Subirada on the past and future of supercomputing presented different topics of philosophical as well as practical aspects of computing. Vonference tracks included: Philosophy of Information (Patrick Allo), Philosophy of Computer Science (Raymond Turner), Computer and Information Ethics (Johnny Søraker and Alison Adam), Computational Approaches to the Mind (Ruth Hagengruber), IT and Cultural Diversity (Jutta Weber and Charles Ess), Crossroads (David Casacuberta), Robotics, AI & Ambient Intelligence (Thomas Roth-Berghofer), Biocomputing, Evolutionary and Complex Systems (Gordana Dodig Crnkovic and Søren Brier), E-learning, E-science and Computer-Supported Cooperative Work (Annamaria Carusi) and Technological Singularity and Acceleration Studies (Amnon Eden). (shrink)

hroughout medieval Christianity, religious works of art emerged to illustrate the teachings of the Bible for the largely illiterate population. What, then, is the significance of the psychoactive mushrooms hiding in plain sight in the artwork and icons of many European and Middle-Eastern churches? Does Christianity have a psychedelic history? -/- Providing stunning visual evidence from their anthropological journey throughout Europe and the Middle East, including visits to Roslyn Chapel and Chartres Cathedral, authors Julie and Jerry Brown document the role (...) of visionary plants in Christianity. They retrace the pioneering research of R. Gordon Wasson, the famous “sacred mushroom seeker,” on psychedelics in ancient Greece and India, and among the present-day reindeer herders of Siberia and the Mazatecs of Mexico. Challenging Wasson’s legacy, the authors reveal his secret relationship with the Vatican that led to Wasson’s refusal to pursue his hallucinogen theory into the hallowed halls of Christianity. -/- Examining the Bible and the Gnostic Gospels, the authors provide scriptural support to show that sacred mushrooms were the inspiration for Jesus’ revelation of the Kingdom of Heaven and that he was initiated into these mystical practices in Egypt during the Missing Years. They contend that the Trees of Knowledge and of Immortality in Eden were sacred mushrooms. -/- Uncovering the role played by visionary plants in the origins of Judeo-Christianity, the authors invite us to rethink what we know about the life of Jesus and to consider a controversial theory that challenges us to explore these sacred pathways to the divine. (shrink)

.........................Turkish ....................... Çalışmanın konusu dindarlık eğilimi ile meslekî tükenmişlik arasındaki ilişkidir. Dindarlık eğilimine göre meslekî tükenmişlik düzeyinde herhangi bir farklılık olup olmadığı ise çalışmanın temel problemini oluşturmuştur. Bu bağlamda meslekî tükenmişlik düzeyini ve dindarlık eğilimini belirlemek için kolayda örnekleme yöntemiyle Gümüşhane il merkezindeki ilkokul, ortaokul ve liselerde görev yapan farklı branşlardaki öğretmenlerden bir örneklem grubu oluşturulmuştur. Elde edilen meslekî tükenmişlik ve dindarlık eğilimi verilerinden yola çıkarak bu iki değişkenin ilişkisi araştırılmıştır. Çalışmada Frekans, Bağımsız t-Testi, Tek Yönlü Varyans AnaliziANOVA testleri kullanılmıştır. (...) Bunun yanında hesaplanan değerleri ve elde edilen verileri değerlendirmek için SPSS (16.0) istatistik paket programı kullanılmıştır. Araştırma iki bölümden oluşmuştur. İlk bölümde dindarlık eğilimi ile meslekî tükenmişlik ilişkisine teorik bir yaklaşım sunulmuştur; meslekî tükenmişlik ve dindarlık kavramı, meslekî tükenmişlikle ilgili yurt içinde ve yurt dışında yapılan araştırmalar ve son olarak da meslekî tükenmişlik ile dindarlık eğilimi arasındaki ilişkiden bahsedilmiştir. İkinci bölümde uygulama kısmı, çalışmanın problemi ve alt problemleri, hipotezler, evren ve örneklem, kullanılan ölçekle ilgili sınırlıklar, çalışma bulgularının analizi, bulguların tartışılması, sonuçlar ve çalışmanın önerileri sunulmuştur. Çalışmanın sonuçlarına göre meslekî tükenmişlik puanları cinsiyet değişkenine göre farklılaşmazken, sosyo-ekonomik durum değişkenine göre anlamlı farklılık göstermiştir. Bunun yanında dindarlık eğilimine yönelik anket maddeleri ile meslekî tükenmişlik puanları arasında anlamlı düzeyde farklılaşmalara ulaşılmıştır. Sonuç olarak dindarlık eğiliminin meslekî tükenmişliğe etki eden faktörlerden biri olduğu tespit edilmiştir. -/- ...................................English ...................... Subject of this study is correlation of occupational burnout with the tendency of religiosity. Our main problem consists of that whether to be any differences in occupational burnout level according to the tendency of religiosity. In this context, it has been propounded that the levels of occupational burnout and tendency of religiosity of a sample group which consists of teachers chosen convenience sampling method from primary schools, secondary schools and high schools in Gümüşhane province. Based on the resulting occupational burnout and tendency of religiosity, investigated the correlation between these two variables. In the study the Frequency, Independent t-Test and One Way Variance Analysis-ANOVA tests were used and the evaluation of data and finding calculated values, SPSS (16.0) statistics software package were used. According to the results of the survey, the occupational burnout scores a differentiation has not been shown according to gender when has been established a significant difference according to socioeconomic status variable as independent variables. Besides, have been established a significant difference between tendency of religiosity of items and occupational burnout scale scores. The study consists of two main parts. In the first part, to provide a theoretical approach to the relationship of occupational burnout and tendency of religiosity; the concept of occupational bornout, the studies made on occupational burnout in domestic and abroad, and finally the relation of occupational burnout and tendency of religiosity have been mentioned. In the second part, considered as part of practice, the problem of the study and sub problems, hypothesis, population and sample, limitations information about the scale used in the study, analyzing the findings of the study, discussing the findings and conclusions and recommendations of the study have been presented. (shrink)

20. yüzyılın önemli bilim felsefecisi Lakatos'un, bilim felsefesinde getirmiş olduğu yeni bakış açısı ve yöntem tartışmasıyla ayrıcalıklı bir konumu bulunmaktadır. Bilimin yapısı ve işleyişinin anlaşılması için bilim tarihinin iyi bilinmesi gerektiği belirten düşünür, bilimsel bilginin bilimsel olmayandan ayırt edilmesi hususunda var olan bilimsellik ölçütlerine eleştiriler getirerek kendi sınır çizme ölçütünü belirlemiştir. Buna bağlı olarak Bilimsel Araştırma Programı aracılığıyla bilimsel rasyonalitenin nasıl geliştiği konusuna da açıklık getirmeye çalışmıştır. Onun düşünsel arka planında, bilim felsefesinde fikirleriyle önemli yer edinmiş Viyana Çevresi, Popper ve (...) Kuhn gibi düşünürler ve onların bilimsellik, rasyonalite gibi temel problemlere yönelik çeşitli çözüm önerileriyle geliştirdikleri kuramları bulunmaktadır. Viyana Çevresi'nin olgusal temelli doğrulamacılığa dayanan bilim anlayışına eleştiriler yönelterek, Popper'ın bilimsellik ölçütü olan yanlışlamacılığı "dogmatik", "metodolojik" ve "sofistike" yanlışlamacılık şeklinde analiz eden Lakatos, bu analizini Kuhn'un bilimsel devrimler ile geliştirdiği tarih tasarımı ile sentezlemeye çabalamıştır. Bu çalışmada, Lakatos'un bilimsel metodolojisi için öne sürdüğü yeni çözüm önerisi bağlamında kendinden önceki bilimsel görüşlere yönelik eleştirilerini incelemek, bilim anlayışının bilim felsefesi açısından önemini belirlemek ve bilimsel yöntem sorunu üzerine düşüncelerini irdelemek amaçlanmaktadır. (shrink)

Bu çalışmada, bitkibilimde kullanılan bir terim olan liken kelimesine, kök anlamına sadık kalarak Türkçe yeni bir karşılık önerilmektedir. Bu önerinin mantıksal çerçevesi, Antik Yunancadan, Orta Çağ Arapçasına, Orta Çağ Latincesine ve nihayetinde de Türkçeye kadar uzanan bir yelpazede, konuya esas teşkil eden tarihî metinlere ve onların kaydedildiği elyazmalarına dayanmaktadır. Türkçe metinlerde liken terimi yerine yalaç teriminin kullanımı öneri lmektedir. Bu öneri ülkemizdeki dilbilim, onomastik ve bitkibilim uzmanlarının eleştirel dikkatine sunulmaktadır.

In this unpublished Latin fragment (which dates from May 1702) G. W. Leibniz criticizes the Cartesian conception of body and force and develops his own notion of matter, extension and his theory of forces. He argues against Descartes and Cartesians that 1) the essence of corporal bodies cannot be reduced to extension alone but the latter arise from the primitive force itself, 2) consequently Cartesian quantity of motion falls short to account the motive force of a moving body since the (...) true nature of physical bodies which can only be understood through a careful analysis of dynamical forces. -/- Mayıs 1702’de kaleme aldığı ve ölümünden sonra yayımlanan bu Latince fragmanda G. W. Leibniz, Kartezyen felsefenin cisim ve kuvvet anlayışını eleştirir ve kendi madde, uzam ve kuvvetler teorisini geliştirir. Leibniz, Descartes ve Kartezyenlere karşı 1) cisimlerin özünün yalnızca uzama indirgenemeyeceğini, bunun ilksel kuvvetin kendisinden kaynaklandığını, 2) sonuç olarak da Kartezyen hareket miktarının hareket eden bir cismin kuvvetini açıklamakta yetersiz kaldığını, çünkü fiziksel cisimlerin gerçek doğasının ancak dinamik kuvvetlerin dikkatli bir analiziyle anlaşılabileceğini ileri sürer. (shrink)

Öz -/- Antikçağ’dan modern dönemlere değin kadınların mevcut durumlarının iyileştirilmesine dair çalışmaların sayısının oldukça yetersiz kaldığını söylemek yanlış olmayacaktır. Bu bağlamda siyaset felsefesinin kurucu metinlerinden olan Devlet’in hem yazıldığı dönem hem de takip eden iki milenyuma yakın süre hesaba katıldığında kadınların toplumdaki rolü ve konumu üzerine oldukça radikal ve yenilikçi fikirleri barındırdığı açıktır. Bu çalışmada Platon’un diğer çalışmaları da hesaba katılmakla birlikte özellikle Devlet adlı eseri nezdinde nasıl olup da kimi düşünürlerce hem bir mizojinist hem de bir kadın hakları (...) savunucusu sayıldığı; hem bir kadın düşmanı hem de proto-feminist olarak görülebildiği incelenecek ve Platon bu bağlamda yeniden ele alınacaktır. Anahtar Kelimeler: Platon, Kadın Hakları, Devlet, Feminizm, Mizojini -/- Abstract -/- It is safe to propound that the quantity of studies on the amelioration of the present conditions of women from antiquity through to modern times is quite insufficient. In this context, it seems that the Republic by Plato, which is one of the founding texts of political philosophy, has provided quite radical and innovative ideas about the role and position of women in society, considering into account both its production period and the next two millenniums. This study, based particularly upon his Republic and other works, aims to re-consider how Plato is regarded both as a misogynist and a women's rightist, or both as a woman hater and a proto-feminist by certain scholars. -/- Keywords: Plato, Woman Rights, Republic, Feminism, Misogyny. (shrink)

One vexing question for Desire Satisfactionism is this: At what time do you benefit from a satisfied desire? Recently Eden Lin has proposed an intriguing answer. On this proposal – Asymmetrism – when past-directed desires are satisfied, the time interval during which you benefit is the time of the desire; and, when future-directed desires are satisfied, the time interval during which you benefit is the time of the object. In this essay, I argue that Asymmetrism forces us to give (...) implausible answers to a different question: To what extent does a given satisfied desire benefit you? (shrink)

Amaç: Kanserle yaşayan bireylerin (KYB) bakımında, resmiyette görünür olmayan ve çoğunlukla herhangi bir profesyonel donanıma sahip olmayan, ama sürecin başından sonuna, hasta bireye eşlik eden bakım verenler kritik öneme sahiptir. Baş etmesi zor bir hastalık olan kanserle mücadele eden bireylerin bakımında, bakım verenler fiziksel, zihinsel ve sosyal birtakım zorluklarla karşılaşmaktadır. Bu araştırma, KYB’lere bakım veren, yakınlarının karşılaştıkları zorlukları gündeme getirmeyi ve ihtimam etiği perspektifinden, bakım verenlerin bakımına yönelik öneriler sunmayı amaçlamaktadır. Gereç ve Yöntem: Bu araştırma tanımlayıcı ve kesitsel (...) olup araştırmanın evreni Marmara Üniversitesi Pendik Eğitim ve Araştırma Hastanesi (MÜPEAH) Onkoloji kliniğinde takip edilen, 15 Mart-5 Nisan tarihleri arasında kemoterapi ünitesine ve servis hizmetlerine başvuran KYB’lerin bakım veren yakınlarıdır. KYB’lere bakım verenlerin umutsuzluk derecelerini tespit etmek ve bunu etkileyen faktörleri ölçmek için, veri toplama aracı olarak; sosyodemografik sorular, bakım alan bireyin hastalık derecesine yönelik sorular ve Beck Umutsuzluk Ölçeği sorularından oluşan bir anket elden dağıtılmıştır. Anket bakım verene yönelik sosyodemografik sorular 8, KYB’nin hastalığının durumu ile ilgili sorular 7, Beck Umutsuzluk Ölçeği 20 olmak üzere 35 sorudan oluşmaktadır ve yaklaşık 10 dakikada tamamlanmaktadır. Elde edilen veriler önce Microsoft Excel aracılığıyla dijitalleştirilmiş, ardından IBM SPSS 27.0.1 sürümüyle analiz edilmiştir. Verilerin analizinde Ki-kare, Fisher’s Exact testi ve Pearson Korelasyon analizi kullanılmış, istatistiksel anlamlılık değeri için p<0.05 kabul edilmiştir. Bulgular: Ankete katılan 151 bakım verenin 83’ü (%55,3) kadın, 67’si (%44,7) erkektir. Katılımcıların yaş ortalaması 40,09’dur. Bakım verenlerin %41,1’i umutsuzluk düzeyi ölçeğinde “minimal ya da yok”, %39,7'si "hafif düzeyde", %13.2'si orta düzeyde ve %6’sı “aşırı düzeyde” skorunu almıştır. KYB’lere bakım verenlerin demografik özellikleri ile umutsuzluk düzeyi arasında anlamlı bir ilişki bulunmamıştır. Bakım verenlerin yaşı, cinsiyeti, medeni durumu, gelir durumu ve bakım verme süresi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmazken, eğitim seviyesi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmuştur. (p=0,019). Sonuç: Bakım verenlerin, umutsuzluk düzeyleri göz önüne alındığında, önemli psikolojik yükler taşıdığına ve bu yükün, özellikle bakım verenin eğitim seviyesi ile hastanın sağlık durumu arasında belirgin ilişkiler gösterdiğine ulaşılmıştır. Bu bilgiler ışığında, sosyodemografik özelliklerin bakım verenleri önemli ölçüde etkilediği görülmüştür. Bakım verenlerin duygusal yükleri, bakım alıcılarla olan ilişkileri ve bu sürecin hem bireysel hem toplumsal düzeyde getirdiği zorluklar ve sorumluluklar, ihtimam etiği kapsamında ele alınmıştır. Araştırma neticesinde bakım verenlerin karşılaştığı zorluklar ve ihtiyaçlarının daha geniş bir toplumsal ve etik perspektiften ele alınmasının gerekliliği ortaya konmuştur. Bakım verenlerin bakımına yönelik öneriler, duygusal destek; teorik eğitim ve bilgilendirme desteği; pratik ve uygulamalı destek; kaynak erişimi ve tahsisi; tanıma ve doğrulama başlıkları altında sunulmuştur. (shrink)

Bu çalışmada, Türkiye’de 1963 ile 2012 yılları arasında din psikolojisi alanında yapılan ve hala devam eden yüksek lisans ve doktora tezlerine ilişkin analizler yer almaktadır. Bunun yanında din psikolojisinin Türkiye’de akademide yer alışına dair kısa bir tarihçe vardır. Bu çalışmanın amacı, din psikolojisi doktora tezlerine ilişkin bir bibliyografya oluşturarak, araştırmacılara ve lisansüstü öğrencilerine bir katalog sunmaktır. Ayrıca, tezlere ait verilerin analizleriyle, yapılacak yeni çalışmalara yol göstermek amaçlanmıştır. Yöntem olarak literatür taraması yapılmış, farklı kurumların katalogları taranmış ve alandaki akademisyenlerle görüşülmüştür. (...) Elde edilen bilgiler doğrultusunda tezler, yüksek lisans ve doktora tezleri olarak tasnif edilmiş ve yazar referans alınarak alfabetik sıraya göre dizilmiştir. Tez başlıklarının içerdikleri konular tespit edilmiş ve bu veriler analiz edilmiştir. (shrink)

Turkish Epistemoloji rasyonel inançların felsefi analizini konu edinmesi nedeniyle gerekçelendirme edimine merkezi bir önem atfeder. Gerekçelendirme kişinin bir önermeye inanmak için gerekçeye sahip olunmasını sağlayan koşul veya koşullar dizisinin tespit edilmesini içerir. İnançlarımızın birçoğunun çıkarımsal olmayan gerekçelerinin bulunduğu şeklindeki ılımlı/yanılırcı temelci perspektifle uyum sağlayan bir gerekçelendirme teorisi olarak Michael Huemer tarafından ortaya konan görüngüsel muhafazakarlık ilkesi, bu türden bir koşulu tanımlar. GM formülasyonuna göre eğer S’ye p olarak görünüyorsa, çürütücü etmenlerin yokluğunda S’nin p’ye inanmak için en azından bir dereceye kadar (...) gerekçesi vardır. Görüngüler ise rasyonel inanç oluşturmanın olanağına referans veren, inanç ve inanma eğilimlerinden farklı, sui generis deneyimlerdir. Bu makalede görüngülerin doğasından hareketle GM’yi tanıttım ve GM’ye yöneltilen eleştirilerin bir bölümünü tartıştım. Yer verdiğim eleştiriler, GM’nin irrasyonel/tehlikeli görüngüler ve bilişsel nüfuzdan kaynaklanan inançları dahi gerekçelendirilmiş kabul ettiği, GM teorisyenlerinin görüngülere gerekçelendirme edimi özelinde biçtiği başat rolün ve inanç ve görüngüler arasında öngörülen farklılıkların abartılı olduğu itirazlarını içerir. Bana göre sözü edilen eleştirilerin hiçbiri, GM’nin reddedilmesini gerektiren argümanlar içermez. Görüngülerin epistemik gerekçelendirmedeki rolünü tesis eden GM veya benzeri bir ilkeyi kabul etmek için temel neden ise bunun şüphecilik haricindeki olası alternatiflerinin belirsizliğidir. Çünkü eğer görüngüler, inanç oluşturmada epistemik faile rehberlik edecek göstergeler ise bu, failin ilgili göstergelerden yoksun olduğunda herhangi bir şeye rasyonel olarak inanmasının olanaksızlaşacağı anlamına gelir. English Because epistemology deals with the philosophical analysis of rational beliefs, it assigns central importance to justification. Justification involves identifying the condition or set of conditions that enables one to have grounds for believing a proposition. The principle of phenomenal conservatism, put forward by Michael Huemer as a justification theory that accords with the moderate/fallibilist foundationalist perspective that many of our beliefs have non- inferential justifications, is a principle that defines such a condition. According to the PC formulation, if it seems to S that p, then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p. Seemings/appearances are sui generis experiences that refer to the possibility of rational belief formation and are different from beliefs and dispositions to believe. In this article, I introduce PC based on the nature of seemings and evaluate some of the criticisms directed at PC. The criticisms I discuss include objections that PC even justifies beliefs stemming from irrational/dangerous seemings and cognitive penetration, and that the dominant role that PC theorists assign to seemings in the act of justification and the differences envisaged between beliefs and seemings are exaggerated. In my opinion, none of these criticisms contain arguments that would lead to the rejection of PC. The main reason to accept PC or a similar principle that establishes the role of seemings in epistemic justification is the vagueness of its possible alternatives other than skepticism. For, if seemings are indicators that guide the epistemic agent in forming beliefs, this means that it is impossible for the agent to believe anything rationally when she lacks the relevant indicators. (shrink)