Results for 'Fei Li'

72 found
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  1.  18
    PM2.5-Related Health Economic Benefits Evaluation Based on Air Improvement Action Plan in Wuhan City, Middle China.Zhiguang Qu, Xiaoying Wang, Fei Li, Yanan Li, Xiyao Chen & Min Chen - 2020 - International Journal of Environmental Research and Public Health 17:620.
    On the basis of PM2.5 data of the national air quality monitoring sites, local population data, and baseline all-cause mortality rate, PM2.5-related health economic (...)benefits of the Air Improvement Action Plan implemented in Wuhan in 20132017 were investigated using health-impact and valuation functions. Annual avoided premature deaths driven by the average concentration of PM2.5 decrease were evaluated, and the economic benefits were computed by using the value of statistical life (VSL) method. Results showed that the number of avoided premature deaths in Wuhan are 21,384 (95% confidence interval (CI): 15,004 to 27,255) during 20132017, due to the implementation of the Air Improvement Action Plan. According to the VSL method, the obtained economic benefits of Huangpi, Wuchang, Hongshan, Xinzhou, Jiangan, Hanyang, Jiangxia, Qiaokou, Jianghan, Qingshan, Caidian, Dongxihu, and Hannan District were 8.55, 8.19, 8.04, 7.39, 5.78, 4.84, 4.37, 4.04, 3.90, 3.30, 2.87, 2.42, and 0.66 billion RMB (1 RMB = 0.1417 USD On 14 October 2019), respectively. These economic benefits added up to 64.35 billion RMB (95% CI: 45.15 to 82.02 billion RMB), accounting for 4.80% (95% CI: 3.37% to 6.12%) of the total GDP of Wuhan in 2017. Therefore, in the process of formulating a regional air quality improvement scheme, apart from establishing hierarchical emission-reduction standards and policies, policy makers should give integrated consideration to the relationship between regional economic development, environmental protection and residentshealth benefits. Furthermore, for improving air quality, air quality compensation mechanisms can be established on the basis of the status quo and trends of air quality, population distribution, and economic development factors. (shrink)
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  2.  98
    Societal-Level Versus Individual-Level Predictions of Ethical Behavior: A 48-Society Study of Collectivism and Individualism.David A. Ralston, Carolyn P. Egri, Olivier Furrer, Min-Hsun Kuo, Yongjuan Li, Florian Wangenheim, Marina Dabic, Irina Naoumova, Katsuhiko Shimizu, María Teresa Garza Carranza, Ping Ping Fu, Vojko V. Potocan, Andre Pekerti, Tomasz Lenartowicz, Narasimhan Srinivasan, Tania Casado, Ana Maria Rossi, Erna Szabo, Arif Butt, Ian Palmer, Prem Ramburuth, David M. Brock, Jane Terpstra-Tong, Ilya Grison, Emmanuelle Reynaud, Malika Richards, Philip Hallinger, Francisco B. Castro, Jaime Ruiz-Gutiérrez, Laurie Milton, Mahfooz Ansari, Arunas Starkus, Audra Mockaitis, Tevfik Dalgic, Fidel León-Darder, Hung Vu Thanh, Yong-lin Moon, Mario Molteni, Yongqing Fang, Jose Pla-Barber, Ruth Alas, Isabelle Maignan, Jorge C. Jesuino, Chay-Hoon Lee, Joel D. Nicholson, Ho-Beng Chia, Wade Danis, Ajantha S. Dharmasiri & Mark Weber - 2014 - Journal of Business Ethics 122 (2):283–306.
    Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the (...) influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)
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  3. How Supererogation Can Save Intrapersonal Permissivism.Han Li - 2019 - American Philosophical Quarterly 56 (2):171-186.
    Rationality is intrapersonally permissive just in case there are multiple doxastic states that one agent may be rational in holding at a given time, given some body (...)
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  4. Conciliationism and Merely Possible Disagreement.Zach Barnett & Han Li - 2016 - Synthese 193 (9):1-13.
    Conciliationism faces a challenge that has not been satisfactorily addressed. There are clear cases of epistemically significant merely possible disagreement, but there are also clear cases where (...)
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  5. A Theory of Epistemic Supererogation.Han Li - 2018 - Erkenntnis 83 (2):349-367.
    Though there is a wide and varied literature on ethical supererogation, there has been almost nothing written about its epistemic counterpart, despite an intuitive analogy between the (...)
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  6. Fool Me Once: Can Indifference Vindicate Induction?Zach Barnett & Han Li - 2018 - Episteme 15 (2):202-208.
    Roger White (2015) sketches an ingenious new solution to the problem of induction. He argues from the principle of indifference for the conclusion that the world is (...)
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  7. Quines Naturalized Epistemology, Epistemic Normativity and the Gettier Problem.Qilin Li - manuscript
    In this paper, it is argued that there are (at least) two different kinds ofepistemic normativityin epistemology, which can be scrutinized and revealed by some (...)
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  8. Engelhardt on the Family.Hon-Lam Li - 2013 - International Journal of Chinese and Comparative Philosophy of Medicine (153-160).
    Tristram Engelhardt, Jr. offers erudite and compelling arguments for the view that all families should try to realize the traditional family. Although I tend to agree with (...)
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  9. Truth-Maker Theory and the Stopped Clock: Why Heathcote Fails to Solve the Gettier Problem.Qilin Li - manuscript
    Adrian Heathcote has proposed a truth-making account of knowledge that combines traditional conditions of justified true belief with the truth-making condition, which would jointly provide us (...) with the sufficient condition of knowledge, and this truth-maker account of knowledge in turn explains why a gettiered justified true belief fails to be regarded as a genuine instance of knowledge. In this paper, by the comparison of two different casual models that are illustrated by the thermometer and the clock respectively, however, it will be argued that Heathcotes truth-making account of knowledge fails to cope with the Gettier case of the stopped clock and therefore is called for some further remedy. (shrink)
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  10. Rigid and Flexible Quantification in Plural Predicate Logic.Lucas Champollion, Justin Bledin & Haoze Li - forthcoming - Semantics and Linguistic Theory 27.
    Noun phrases with overt determiners, such as <i>some apples</i> or <i>a quantity of milk</i>, differ from bare noun phrases (...)
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  11. Contractualism and Punishment.Hon-Lam Li - 2015 - Criminal Justice Ethics 34 (2):177-209.
    T. M. Scanlons contractualism is a meta-ethical theory that explains moral motivation and also provides a conception of how to carry out moral deliberation. It supports (...) non-consequentialismthe theory that both consequences and deontological considerations are morally significant in moral deliberation. Regarding the issue of punishment, non-consequentialism allows us to take account of the need for deterrence as well as principles of fairness, justice, and even desert. Moreover, Scanlonian contractualism accounts for permissibility in terms of justifiability: An act is permissible if and only if it can be justified to everyone affected by it. This contractualist thesis explains why it is always impermissible to frame an innocent person, why vicarious punishment is impermissible, and why there has to be a cap on sentences. Contractualism therefore allows us to take deterrence as a goal of punishment without the excess of utilitarianism. This paper further argue that the resulting view is superior to pure retributivism. Finally, it shows why legal excuses and mitigation can be justified in terms of the notion of negative desert. (For access to this paper: http://www.tandfonline.com/eprint/sJ2JBVXkztyFMGmxS7tS/full ) . (shrink)
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  12. No-Boundary Emergence and Book of Change.Sheng Sun & Jianhui Li - 2016 - BIOCOSMOLOGY – NEO-ARISTOTELISM 6 (1):102-120.
    This work attempts to respond to Tomas Aquinas' Cosmological Argument in a way that combines Set Theory with the idea of theBook of Change’. The study (...)
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  13. On Happiness.Hon-Lam Li - 2011 - World Policy Journal:4-5.
    I argue that "quality of life" can be understood in three main ways: as purchasing power, together with social and political goods; as the subjective state (...) of mind: happiness; happiness as related to the meaningfulness of one's profession or cause. (shrink)
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  14.  74
    Societal-Level Versus Individual-Level Predictions of Ethical Behavior: A 48-Society Study of Collectivism and Individualism.David A. Ralston, Carolyn P. Egri, Olivier Furrer, Min-Hsun Kuo, Yongjuan Li, Florian Wangenheim, Marina Dabic, Irina Naoumova, Katsuhiko Shimizu & María Teresa de la Garza Carranza - 2014 - Journal of Business Ethics 122 (2):283–306.
    Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the (...) influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)
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  15. MRCT Center Post-Trial Responsibilities Framework Continued Access to Investigational Medicines. Guidance Document. Version 1.0, December 2016.Carmen Aldinger, Barbara Bierer, Rebecca Li, Luann Van Campen, Mark Barnes, Eileen Bedell, Amanda Brown-Inz, Robin Gibbs, Deborah Henderson, Christopher Kabacinski, Laurie Letvak, Susan Manoff, Ignacio Mastroleo, Ellie Okada, Usharani Pingali, Wasana Prasitsuebsai, Hans Spiegel, Daniel Wang, Susan Briggs Watson & Marc Wilenzik - 2016 - The Multi-Regional Clinical Trials Center of the Brigham and Women’s Hospital and Harvard (MRCT Center).
    I. EXECUTIVE SUMMARY The MRCT Center Post-trial Responsibilities: Continued Access to an Investigational Medicine Framework outlines a case-based, principled, stakeholder approach to evaluate and guide ethical (...) responsibilities to provide continued access to an investigational medicine at the conclusion of a patients participation in a clinical trial. The Post-trial Responsibilities (PTR) Framework includes this Guidance Document as well as the accompanying Toolkit. A 41-member international multi-stakeholder Workgroup convened by the Multi-Regional Clinical Trials Center of Brigham and Womens Hospital and Harvard University (MRCT Center) developed this Guidance and Toolkit. Project Motivation A number of international organizations have discussed the responsibilities stakeholders have to provide continued access to investigational medicines. The World Medical Association, for example, addressed post-trial access to medicines in Paragraph 34 of the Declaration of Helsinki (WMA, 2013): “In advance of a clinical trial, sponsors, researchers and host country governments should make provisions for post-trial access for all participants who still need an intervention identified as beneficial in the trial. This information must also be disclosed to participants during the informed consent process.” This paragraph and other international guidance documents converge on several consensus points: • Post-trial access (hereafter referred to ascontinued accessin this Framework [for terminology clarificationsee definitions]) is the responsibility of sponsors, researchers, and host country governments; • The plan for continued access should be determined before the trial begins, and before any individual gives their informed consent; • The protocol should delineate continued access plans; andThe plan should be transparent to potential participants and explained during the informed consent process. -/- However, there is no guidance on how to fulfill these responsibilities (i.e., linking specific responsibilities with specific stakeholders, conditions, and duration). To fill this gap, the MRCT Center convened a working group in September of 2014 to develop a framework to guide stakeholders with identified responsibilities. This resultant Framework sets forth applicable principles, approaches, recommendations and ethical rationales for PTR regarding continued access to investigational medicines for research participants. (shrink)
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  16. Xunzi and Han Fei on Human Nature.Alejandro Bárcenas - 2012 - International Philosophical Quarterly 52 (2):135-148.
    It is commonly accepted that Han Fei studied under Xunzi sometime during the late third century BCE. However, there is surprisingly little dedicated to the in-depth (...)study of the relationship between Xunzis ideas and one of his best-known followers. In this essay I argue that Han Feis notion of xing, commonly translated as human nature, was not only influenced by Xunzi but also that it is an important feature of his political philosophy. (shrink)
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  17. Pedestrian Detection Based on Hierarchical Co-Occurrence Model for Occlusion Handling.Xiaowei Zhang, HaiMiao Hu, Fan Jiang & Bo Li - 2015 - Neurocomputing 10.
    In pedestrian detection, occlusions are typically treated as an unstructured source of noise and explicit models have lagged behind those for object appearance, which will result in (...)
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  18. Leaf Extract of Eupatorium Adenophorum Negatively Regulates Growth of Alternanthera Philoxeroides.Huabao Chen, Chunping Yang, Kai Shu, Wenming Wang, Zhaojun Li, Guoshu Gong & Min Zhang - manuscript
    Allelopathy is an important biological phenomenon in exotic plant invasions. Studies about this phenomenon can help us to understand how plant interactions influence plant colony and ecosystem (...)
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  19.  51
    Is a Post-Nationalist Europe Still Possible After Catalonia?Yuezhen Li - 2017 - Midway Review 13 (Spring 2017):12-22.
    After the independence drive in Catalonia, we are forced back to reflect on the post-national vision for a unified Europe. Post-nationalism, at least as Habermas understands (...) it, requires ethnic identities be replaced by rational-ideological bonds as the cornerstone of state-formation. Whether that political theory is valid remains up to debate. Yet, we must admit that post-nationalism is not the reality. The idea that we now live in a world beyond national and ethnic divides is nothing more than a preposterous pretension; radical pushes toward European integration, without regard for national awareness, will surely prove to be unwise. (shrink)
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  20. Enactivism and Freedom Education.Qing Li & Ian Winchester - 2014 - Avant: Trends in Interdisciplinary Studies (2):113-136.
    In this paper, we argue, grounded on empirical evidence, that enactivism is a promising philosophical stance with great potential to address challenges brought by our rapidly changing (...)
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  21. Metaphysik zwischen Tradition und Aufklärung: Wolffs Theologia naturalis im Kontext seines Gesamtwerkes.Juan Li - 2016 - Bern: Peter Lang.
    Wenn man bedenkt, dass Immanuel Kant die klassischen Gottesbeweise schon als schlechthin falsch zermalmte, ist es nicht verwunderlich, dass Christian Wolffs Religionsphilosophie, die diese Gottesbeweise wiederaufgenommen zu (...)
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  22. 存在”、“此在是非”——兼论庄子海德格尔对人的存在问题观点之异同(“Sein”, “DaseinandShi Fei”: Zhuang Zi and Heidggers Opinions on the Issue of Human Existence).Keqian Xu - 1999 - 南京师大学报(Journal of Nanjing Normal University) 1999 (6):25-30.
    The thorny problem, which we are confronted with in translating the term ofSein”(Being) from western Philosophy into Chinese, highlights the ambiguity, paradoxy and vagueness of (...)the issue of Sein from a specific viewpoint. Although there is no exact equivalent in Chinese for the word ofSein”, we use several different words to express the meanings consisted in the issue ofSein”. By comparison we may find that what is discussed by Zhuang Zi using the terms ofShiandFeiare just in a considerable degree the same issue discussed by Heidegger using the terms ofSeinandDasein”. However, they gave different opinions to the issue, which show their divergence in their philosophic thinking. (shrink)
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  23.  95
    Li Zehou's Aesthetics as a Marxist Philosophy of Freedom.Brian Bruya - 2003 - Dialogue and Universalism 13 (11-12):133-140.
    After being largely unknown to non-siniphone philosophers, Li Zehou's ideas are gradually being translated into English, but very little has been done on his aesthetics, which (...) he says is the key to his oeuvre. In the first of three sections of this paper, I briefly introduce the reader to Kant's aesthetics through Li's eyes, in which he develops an implicit notion of aesthetic freedom as political vehicle through the notions of subjectivity, universalization, and the unity of the cognitive faculties. In the second section, I introduce Marx's notions of 'human nature as practice' and 'freedom as practice', as outlined in his early manuscripts. I conclude that Marx's politics take free practice as the highest expression of humanity, which is finally, ideally, self-legislating. In the final section, I present Li's interpretation of Marx as a remedy for Kant, introducing some of Li's specialized vocabulary and demonstrating his final synthesis of Kant and Marx in a notion of aesthetic freedom that presupposes political freedom. (shrink)
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  24. Han Fei's Enlightened Ruler.Alejandro Bárcenas - 2013 - Asian Philosophy 23 (3):236-259.
    In this essay I revise, based on the notion of theenlightened ruleror mingzhu and his critique of the literati of his time, the common belief (...)
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  25. Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li.Daniel Star - 2002 - Hypatia 17 (1):77-106.
    Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes (...)
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  26. Transcendent or Immanent? Significance and History of Li in Confucianism.John W. M. Krummel - 2010 - Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and (...)ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both Zhu's discussions and pre- and post-Zhu discussions of 'li', and concludes it to be an inter-connective threading immanent to the world. (shrink)
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  27.  89
    De li accidiosi che son avversi al possibile.Achille C. Varzi & Claudio Calosi - 2014 - Rivista Italiana di Filosofia Analitica Junior 5 (2):101-127.
    This is a supplement to our book "Le tribolazioni del filosofare. Comedia metaphysica ne la quale si tratta de li errori & de le pene de l (...)Infero". It features an entirely new canto of the poem (originally thought to be lost) along with an extensive commentary. The canto covers the first ring of the circle of the Sullen, which hosts the Adverse to the Possible, and deals with several philosophical questions concerning the metaphysics of modality. (shrink)
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  28.  18
    Robert Torre: Ima li života prije smrti? Iskustvo prvog lica[REVIEW]Danijela Godinić - 2019 - Filozofska Istrazivanja 39:265-268.
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  29. Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffārs Vindication of the Kalām = Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffārs Vindication of the Kalām.Demir Abdullah - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (1):445-502.
    Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānidsperiod who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs (...)
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  30. Makeham, John, Ed., Dao Companion to Neo-Confucian Philosophy: Dordrecht: Springer, 2010, Xliii + 488 Pages.Deborah A. Sommer - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):283-287.
    This volume includes nineteen articles by scholars from Asia, North America, and Europe on Chinese thinkers from the eleventh to the eighteenth centuries. Included here are intellectual (...)
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  31. Ritual and Rightness in the Analects.Hagop Sarkissian - 2013 - In Amy Olberding (ed.), Dao Companion to the Analects. pp. 95-116.
    Li () and yi () are two central moral concepts in the Analects. Li has a broad semantic range, referring to formal ceremonial rituals on the one (...)
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  32. La "Gestaltpsychologie" y el concepto de estructura.Víctor Li Carrillo - 1978 - Revista Venezolana de Filosofía 8:7-82.
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  33. Ch'Eng-Kuan on the Hua-Yen Trinity.Robert Gimello - 1996 - Chung-Hwa Buddhist Journal 9:341-.
    One of the interpretive devices that Ch'eng-kuan ( ) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang (...)
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  34. La regola del descensus. Un esempio di procedura logica di prova nel Medioevo.Alfredo Di Giorgio - 2013 - In Alfredo Di Giorgio & Daniele Chiffi (eds.), Prova e Giustificazione. Torino TO, Italia: pp. 19-50.
    In epoca medievale si è molto discusso su alcuni concetti chiave come prova o giustificazione. La teoria della prova contenuta nei trattati di logica medievale prende il (...)
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  35. The Riddle as Argument: Zarathustra's Riddle and the Eternal Return.Richard S. G. Brown - unknown
    While it seems to be evident that the vision of the eternal return of the same is the solution to the riddle mentioned in "On the vision (...)
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  36. Contractualism and the Death Penalty.Li Hon Lam - 2017 - Criminal Justice Ethics 36 (2):152-182.
    It is a truism that there are erroneous convictions in criminal trials. Recent legal findings show that 3.3% to 5%of all convictions in capital rape-murder (...)
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  37.  94
    Confucian Family-State and Women: A Proposal for Confucian Feminism.Ranjoo S. Herr - 2014 - In Ashley Butnor & Jen McWeeny (eds.), Liberating Traditions: Essays in Feminist Comparative Philosophy. New York, USA: Columbia University Press. pp. 261–282.
    I shall argue that, with a proper realignment of core Confucian values, an explicitly feminist reading of Confucianisma conception of Confucian feminismcould be constructed to promote (...) the feminist goal of gender equality in contemporary Confucian societies. My paper proceeds in the following order: first, I shall identify two aspects of Confucianism implicated in the Confucian subjugation of women: li and family. Given the centrality of both li and family in Confucianism, it may seem that Confucianism is inherently antagonistic to the feminist goal of gender equality. In order to determine whether this is the case, I shall reconstruct the valuational system of Confucianism and examine the proper locations of li and family within it. I shall argue that Confucian ethics promotes womens self-cultivation on a par with mens and that Confucian emphases on li and family do not necessitate the subjugation of women. However, some may worry that the importance of family in Confucianism may require the undivided attention of at least one parent, which in reality would be mostly the mother. To alleviate this worry, I shall argue that a democratic Confucian welfare state, entailed by the Confucian thought system, ought to pick up the responsibility of providing comprehensive assistance to families so that families can thrive in the Confucian polity. (shrink)
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  38. A Post-Democratic Future?Massimo Pigliucci - 2013 - The Philosophers' Magazine 61 (12 June):16-18.
    As short a time ago as 1992, political scientist Francis Fukuyama was optimistically (and wrongly, as it turned out) predictingthe end of history”, a stable future (...)
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  39. The Living Body as the Origin of Culture: What the Shift in Husserls Notion ofExpressionTells Us About Cultural Objects.Molly Brigid Flynn - 2009 - Husserl Studies 25 (1):57-79.
    Husserls philosophy of culture relies upon a persons body being expressive of the persons spirit, but Husserls analysis of expression in Logical Investigations is (...)inadequate to explain this bodily expressiveness. This paper explains how Husserls use ofexpressionshifts from LI to Ideas II and argues that this shift is explained by Husserls increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments allow Husserl to better describe the bodily expressiveness that is the source of culture. Husserls account of culture is thoroughly intentionalistic, but it does not emphasize thought at the expense of embodiment. Culture originates not in an abstract subjectivity, but by personsexpressing themselves physically in the world. By seeing how Husserl develops his mature position on bodily expressiveness, we can better appreciate the meaningfulness and the bodily concreteness of cultural objects. (shrink)
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  40. D'vûd-i Karsînin Şerhu Îs'gûcî Adlı Eserinin Eleştirmeli Metin Neşri ve Değerlendirmesi.Ferruh Özpilavcı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2009-2009.
    Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in (...) various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûlil-ḥadîth lil-Birgivî; Sharḥul-Ḳaṣîdatin-nûniyya (two commentaries, in Arabic and Turkish); Şarḥul-Emsiletil-mukhtalifa fi-ṣarf (two commentaries, in Arabic and Turkish); Sharḥul-Binâʾ; Sharḥul-ʿAvâmil; and Sharḥu İzhâril-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibîs al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsîs Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as asimileor alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsîs statementthe commentary in one day and one nightis a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centeredinstrumentalistunderstanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of theearlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and thelater scholars’ (mutaakhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposedunity in the predicative attributionas the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûns notion ofsecond intelligibleswith the mutaakhkhirûns notion ofapprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect ofknown things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholarsposition concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholarsposition who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânîs Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juziyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition likehuman (insân) is not standingto be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much thedemonstration (burhân)-centeredapproach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention ofconversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is consideredthe balance of the sciences’ (miyâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic ofmodal propositions’ (al-muwajjahât) and ofmodal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all thepropositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept ofMughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârîâ-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)
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  41.  44
    Husserls Covert Critique of Kant in the Sixth Book of Logical Investigations.Corijn van Mazijk - 2019 - Continental Philosophy Review 52 (1):15-33.
    In the final book of Logical Investigations from 1901, Husserl develops a theory of knowledge based on the intentional structure of consciousness. While there is some textual (...)
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  42. Is Xunzis Virtue Ethics Susceptible to the Problem of Alienation?James Harold - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):71-84.
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-calledproblem of alienation,” a virtue ethics based on Xunzis (...) ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzis theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzis behalf, and also discuss whether the problem affects other Confucian and eudaimonian approaches to virtue ethics. I close by considering some solutions to the problem and the affect that this result has on the argumentative dialectic between the three major ethical traditions. (shrink)
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  43.  71
    Un'arte inconfutabile. La difesa dell'astrologia nella "Tetrabiblos" di Tolomeo.Silvia Fazzo - 1991 - Rivista di Storia Della Filosofia 46 (2):213.
    This analysis of Ptolemy's Teatriblos deals with how the social and cultural role of astrology changed between and III century a D.: from a practice (...)hard fought, although successful, to a generally accepted branch of knowledge. In Ptolemy's treatise astrology is shown to be not a science but an art: a techne" fallible but not controvertible. As the basis for such a project of reforming common opinion about astrol¬ogy, we find a quiet yielding attitude toward sceptical antidogmatism, and a non-deterministic way of conceiving man 's naturai relationship with heavenly bodies. (shrink)
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  44. Military Genomic Testing: Proportionality, Expected Benefits, and the Connection Between Genotypes and Phenotypes.Charles H. Pence - 2015 - Journal of Law and the Biosciences 2 (1):85-91.
    Mehlman and Li offer a framework for approaching the bioethical issues raised by the military use of genomics that is compellingly grounded in both the contemporary civilian (...)
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  45. Ustavna Prava I Proporcionalnost.Robert Alexy - 2014 - Revus 22:35-50.
    Dva su osnovna shvatanja odnosa između ustavnih prava i analize proporcionalnosti. Prvo drži da postoji nužna veza između ustavnih prava i proporcionalnosti; drugo tvrdi da pitanje o (...)
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  46. Teorii si ideologii politice.Eugen Huzum (ed.) - 2013 - Iasi: Institutul European.
    Nu cu foarte mult timp în urmă, grupul de teorie socială şi politică din cadrul proiectului POSDRU 89/1.5/S/56815Societatea bazată pe cunoaştere-cercetări, dezbateri, perspective (...)”, a publicat, tot la editura Institutul European, lucrarea Concepte şi teorii social-politice. Volumul de faţă reprezintă un nou pas al grupului nostru de lucru în realizarea proiectului inaugurat prin publicarea acelei lucrări. Este vorba, reamintesc, despre proiectul elaborării unor volume care -i ajute pe cei interesaţi în iniţierea (lor sau a altora) în teoria (şi în special filosofia) politică, mai ales în dezvoltările sale conceptuale, argumentative şi problematologice recente. Desigur, nu am intenţionat în mod expres ca aceste volume fie utile doar în această direcţie. Speranţa noastră a fost, dimpotrivă, ca ele fie interesante şi pentru cercetătorii cu experienţă în investigarea şi dezbaterea temelor abordate în cadrul lor, mai ales pentru unele capitole prezintă idei, argumente sau perspective originale, care, credem noi, merită atenţia critică a comunităţii cercetătorilor români. Menirea lor fundamentală rămâne totuşi, în intenţia noastră, cea introductivă. Aşa cum recunoşteam în cuvântul său înainte, Concepte şi teorii socialpolitice nu este deloc un volum exhaustiv. Teorii şi ideologii politice reprezintă, în bună măsură, şi o încercare de a compensa cumva acestdefectal volumului în cauză. Desigur, nici publicarea lui nu ne permite susţinem am atins obiectivul oferirii unei introduceri cât mai complete în teoria/filosofia politică actuală. Deşi Teorii şi ideologii politice prezintă câteva dintre cele mai importante teorii sau ideologii politice contemporane, există multe altele care nu sunt prezentate (sau cel puţin nu sunt prezentate atât de detaliat pe cât ar fi meritat) între paginile sale. refer aici, spre exemplu, la libertarianism, comunitarianism, cosmopolitism sau capabilism (ca teorie a dezvoltării umane). Ne consolăm însă în baza a trei argumente. Unul este acela , aşa cum se poate observa cu uşurinţă din cuprinsul său, cartea de faţă prezintă totuşi un număr important dintre principalele teorii şi ideologii politice recente (unele dintre ele pentru prima dată în literatura românească de specialitate). Al doilea este acela unele dintre teoriile sau ideologiile politice care nu sunt abordate aici au beneficiat deja de prezentări competente şi atente la noi (unele dintre ele chiar în Concepte şi teorii social-politice). În sfârşit, al treilea argument este acela sperăm cu toţii prezentul volum nu reprezintă ultimul nostru pas în realizarea obiectivului menţionat în debutul acestei intervenţii. Sperăm, altfel spus, putem prezenta acele teorii sau ideologii politice care nu şi-au găsit locul între paginile lui sau ale celui precedent cu o altă ocazie. Ţin precizez însă volumul pe care îl introduc prin această intervenţie nu este întrutotul o continuare a celui precedent, deşi între ele există, desigur, destule afinităţi, relaţii şi continuităţi tematice. Mai exact, el nu ar putea fi descris totalmente neproblematic ca reprezentândal doilea tomal volumului Concepte şi teorii social-politice. Titlul său este menit indice acest lucru. Dacă lucrarea anterioară era centrată pe prezentarea unora dintre principalele concepte ale teoriei/filosofiei social-politice contemporane, cartea de faţă prezintă câteva dintre principalele teorii sau ideologii dezvoltate şi apărate de politologii, filosofii, economiştii sauideologiipolitici contemporani. Nici de această dată nu voi încerca rezum principalele idei expuse sau metodologii utilizate de către autori în prezentarea teoriilor sau ideologiilor politice care se regăsesc între paginile ce urmează. Temeiul meu este acelaşi: acolo unde au considerat este cazul, autorii capitolelor şi-au rezumat ei înşişi ideile prezentate sau/şi metodologiile utilizate. În plus, cititorul interesat -şi facă o idee prealabilă despre conţinutul ideatic şi problematologic al cărţii dispune de un rezumat al ei (în limbile engleză şi franceză) în finalul său. În consecinţă, voi mulţumi închei doar prin a exprima încă o dată speranţa noastră această carte se va dovedi utilă celor cărora li se adresează cu preponderenţă. Sperăm, în alte cuvinte, ca ea le fie de ajutor în înţelegerea şi evaluarea adecvată a teoriilor şi ideologiilor pe care le prezintă. Şi mai important, sperăm ea îi va stimula caute aprofundeze cercetarea acestor teorii şi ideologii şimai ales iniţieze propriile investigaţii sistematice şi riguroase în această privinţă. Dezvoltarea politologiei şi a filosofiei politice în spaţiul românesc, ca nu mai vorbim despre clarificarea şi fundamentarea cât mai completă şi adecvată a opţiunilor ideologice ale partidelor politice din România, au nevoie de acest lucru. (shrink)
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  47. Zhu Xis Spiritual Practice as the Basis of His Central Philosophical Concepts.Joseph A. Adler - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):57-79.
    The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (11331180) and the othergentlemen of Hunanfrom about 1167 (...)to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the Supreme Polarity as the most fundamental ordering principle (li 理). (shrink)
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  48.  38
    Scenari della partecipazione politica locale.Luca Corchia - 2010 - In Mario Aldo Toscano (ed.), Zoon politikon 2010 - II. Politiche sociali e partecipazione. Firenze: Le Lettere. pp. 193-212.
    Le pratiche partecipative non sono mai state estranee agli enti locali; tuttavia, negli ultimi due decenni si assiste a un proliferare di esperienze differenti per una serie (...)
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  49.  43
    Information-Theoretic Classification of SNOMED Improves the Organization of Context-Sensitive Excerpts From Cochrane Reviews.Sam Lee, Borlawsky Tara, Tao Ying, Li Jianrong, Friedman Carol, Barry Smith & A. Lussier Yves - 2007 - In Proceedings of the Annual Symposium of the American Medical Informatics Association. Washington, DC: AMIA. pp. 645.
    The emphasis on evidence based medicine (EBM) has placed increased focus on finding timely answers to clinical questions in presence of patients. Using a combination of natural (...)
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  50.  74
    Il dogma che non c'è [An imaginary dogma].Rosangela Barcaro - 2007 - Liberal 7 (40):104-113.
    I criteri neurologici per accertare il decesso, da impiegare in alternativa a quelli cardiorespiratori se il paziente ha subìto lesioni cerebrali e si trova collegato alle apparecchiature (...)
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