تافوری (همانند فورتینی) تحقیق تاریخی را (که آوانگاردها هیچ وقت زیر بار این تحقیق تاریخی به‌عنوان پیش‌شرط پروژه‌هایشان نمی‌رفتند) ابزاری به‌غایت قدرتمند برای به پرسش‌کشیدن اثرات گسترش سرمایه‌داری بر عاملیت فکری می‌پنداشت. تاریخمندکردن ذهنیت‌های فکری بدان معنی است که حوزه‌ای که باید در آن مبارزه‌ی سیاسی کرد، خودِ حوزه‌ی کار فکری است. یعنی تأمل در ویژگی‌ها و کیفیات آن، در چگونگیِ تخصصی‌شدن کار فکری، و در اینکه چگونه در هر چرخه‌ی تولیدْ سرمایه‌داری وظیفه‌ی خاصی را برای نقش اجتماعی روشنفکران و (...) اندیشمندان تعریف می‌کند. به‌ زعم تافوری چنین کاوشی می‌تواند شکلی از فهم غیرایدئولوژیک از امکان‌های موجود برای عمل (روشنفکرانه) پیش از انجام آن به‌دست دهد. (shrink)

This study was conducted to determine the effectiveness of utilizing the Dual-axis Solar Tracker in harnessing solar energy and storing it in lithium-ion batteries in terms of voltage and milliamps per hour gained. This study utilized two solar panel systems, the Static Solar Panel System and the Dual-Axis Solar Tracker and aimed to prove the significant difference generated by solar panel systems in terms of voltage and milliamps per hour. This study employed an Applied Experimental Research Design utilizing Arduino Uno, (...) light-dependent resistors, micro servos, and solar panels to create the Dual-Axis Solar Tracker. The data gathered from the electric quantities during the seven-day sun exposure were tabulated, analyzed, and computed using mean tests, standard deviation, and T-tests to find the significant difference between the two solar panels. Based on the analyses of the data, it was revealed that the Dual-Axis Solar Tracker was superior in terms of voltage and milliamps per hour generated compared to the Static Solar Panel System. Moreover, computations using the T-test found that in terms of voltage and milliamps per hour generated, there was a significant difference between the Dual-Axis Solar Tracker and the Static Solar Panel System. Based on the findings of the study, it is concluded that the utilization of the Dual-Axis Solar Tracker statistically increases the effectiveness of solar panels in harnessing energy generation. (shrink)

The COVID-19 pandemic has caused major changes in all areas of life, including the life of the church. It has caused the church to live in a new normal, challenging the church’s ability and perspective on how to carry out its mission. This article explores the mission of the church in the new normal. It provides consideration of health protocols, the use of technology, spirituality, and the church’s attitudes and actions toward the issues that are part of the new normal.

This study employs a neural network to analyze the connection between smoking, drinking, and various health-related factors using a dataset of 5148 samples. Achieving an impressive 99.94% accuracy and an average training error of 0.0016, the model identifies influential factors such as serum aminotransferases, serum creatinine, sex, weight, and triglyceride levels. These findings enhance our understanding of lifestyle choices and their impact on health. This research underscores the potential of machine learning in studying complex health phenomena.

Abstract: The aim behind analyzing the Goodreads dataset is to get a fair idea about the relationships between the multiple attributes a book might have, such as: the aggregate rating of each book, the trend of the authors over the years and books with numerous languages. With over a hundred thousand ratings, there are books which just tend to become popular as each day seems to pass. We proposed an Artificial Neural Network (ANN) model for predicting the overall rating of (...) books. The prediction is based on these features (bookID, title, authors, isbn, language_code, isbn13, # num_pages, ratings_count, text_reviews_count), which were used as input variables and (average_rating) as output variable for our ANN model. Our model were created, trained, and validated using data set in JNN environment, which its title is “Goodreads-books”. Model evaluation showed that the ANN model is able to predict correctly 99.78% of the validation samples. (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)

In this paper I aim to show that the issue of the constitution of time in Husserl’s thought can not be fully exhausted by a descriptive analysis of the immanent level of consciousness and it rather asks for a deeper search at a pre-immanent (and pre-subjective) level. The way Husserl developes his interpretation regarding the constitution of time leads the descriptive (phenomenological) method to an impasse. Because of this, the Husserlian analysis proceeds to some techniques which bear on what some (...) commentators called a constructive phenomenology. The central point that I argue for in this study is that the premise from which Husserl starts his examination of the constitution of time is ab initio problematic or debatable: that is, consciousness forms the origin of time and one could reach this source by following the path oppened by descriptive analysis. I will hold that time rather originates in the encounter between consciousness and objects or between consciousness and other consciousness (i.e. founded/originated in a relation). (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

Předložený článek si na základě rozboru hlavních motivů ve Foucaultově a Canguilhemově pojetí norem klade za cíl vymezit, jaká je vzájemná vazba mezi biologickou a společenskou normativitou a jakým typem moci na nás normy vlastně působí. V souladu s interpretací navrženou Pierrem Macherey se pokusíme sílu norem vystihnout v termínech jejich „imanence a produktivity" a ukázat, proč nelze normy chápat dle modelu zákona, který by ke svému předmětu přistupoval zvnějšku. Poslední část pak přináší odpověď na otázku, jaký typ individualizace či (...) subjektivizace toto pojetí diskvalifikuje a jaké možnosti ponechává pro svébytnou singularitu v rámci normativního pole. (shrink)

The Qur’an frequently abhors blind faith based on tradition in its arguments against non-believers. Nonetheless, the Qur’an repeatedly asks people to believe in its message. How does the Qur’an distinguish between both kinds of faith? This article investigates the type of epistemology the Qur’an expects from its audience. Linguistically, the Qur’anic concept of īmān may be compared to taking refuge in Buddhism, in that it is through experience and insight (prajñā), as portrayed in the Kālāma Sutta, and not zeal. The (...) Qur’an differentiates between two types of conviction, that which is received through discernment and understanding, and that which is blind. The Qur’an shows cues of an attempt to harmonise faith and reason. It does not entertain non-believers in their request to have supernatural physical proofs, but frequently reminds them to use their reason and observation. This opens further avenues of interfaith dialogue between Buddhism and Islam. (shrink)

En los procesos de identificación social muchas veces la valoración del pasado resulta fundamental. La existencia objetiva de esa valoración ha propiciado que distintos actores sociales, en diferentes momentos históricos, hayan hecho uso del pasado en la estructuración de las ideologías que sustentan los procesos de identificación y, en consecuencia, sus propios proyectos políticos. Es decir, los mitos políticos están compuestos manifiestamente de dos componentes básicos. Por un lado, consisten en la así llamada política simbólica y por el otro lado, (...) son parte de la memoria colectiva. Es por esto que los mitos se enfrentan con las bases mismas del proyecto de modernidad, quizás la razón por la cual sea la politología la disciplina de las ciencias sociales que menos los ha estudiado. La utopía andina, el mahdi o el doceavo imán, el emperador alemán oculto y dormido y el bolivarianismo, constituyen algunos estos mitos políticos. (shrink)

I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the question (...) of reason in Islamic moral epistemology via an examination of an argument advanced by a founding usul scholar Muhammad bin Idrīs al-Shāfi'ī (150 A.H./767 C.E.). (shrink)

Omul a căutat dintotdeauna să descopere în viața sa chintesența elementelor existențiale. Adunate laolaltă ca un imens puzzle cosmologic, întrebările Filosofiei au avut cel puțin capacitatea revelatoare a marilor problematizări în ascendența omului de la imanent la transcendent. Prima etapă notabilă în atingerea acestei performanțe îi este negreșit tributată „Filosofiei”, socotită de Platon drept „cea mai mare artă”. Mai concis, pornind de la termenul de artă (gr. μουσικη – lumea muzelor), ni se arată în mod inspirat că „Filosofia este cea (...) mai înaltă muzică pe care a creat-o și a intonat-o mintea omenească. Numai prin acordurile și armoniile acestei muzici a filosofiei, înțelepții lui Platon se puteau ridica până la cel mai înalt cerc al sferelor cerești, unde erau învredniciți de epopteia divină a sublimelor Idei și unde se desfătau cu inefabila muzică a sferelor, muzica universală, cosmică”. Temele fundamentale descoperite prin atare contextualizări, în ceea ce privește filosofia platonică, au rămas până astăzi: „Binele”, „Adevărul” și „Frumosul”. Pentru lămurirea și înțelegerea lor deplină avem însă, negreșit, nevoie de interdisciplinaritate, aplecându-ne așadar spre contextualizarea filosofică, juridică și nu în cele din urmă, teologico-religioasă. „Marii filosofi ai antichității, Socrate, Platon sau Aristotel, ca să enumerăm pe cei mai importanți dintre ei, au cultivat în rândul contemporanilor gustul valorilor eterne, pentru bine, adevăr și frumos, pregătind astfel terenul pentru răspândirea Evangheliei lui Hristos, ca sinteză a valorilor supreme și în primul rând a iubirii. Dacă există până astăzi continente mai puțin receptive la valorile creștine, acestea se datorează în bună măsură absenței unor filosofi care să ridice mintea omului la înălțimea valorilor ideale. Filosofia antică a făcut parte din planul lui Dumnezeu pentru plinirea vremii, în vederea întrupării Fiului lui Dumnezeu. Dacă Vechiul Testament poate fi considerat, după cuvântul Sfântului Apostol Pavel, ca un pedagog către Hristos pentru evrei, tot astfel și filosofia antică a îndeplinit în lumea păgână același rol de pedagog către Hristos. Ca o dovadă a prețuirii lor, Biserica răsăriteană a așezat chipurile lui Platon, Socrate sau Aristotel în rândul personajelor din tinda locașului de cult”. Înainte de a analiza interdisciplinar aceste valori perene ale culturii universale, este necesar să conștientizăm ascendența omului spre dobândirea deplină a virtuților. Astfel, în perspectiva descoperirii omului corect, filosofia platoniciană merge până la experierea directă a paideei conceptelor de persoană, stat și societate, de unde trece foarte ușor spre problematizarea Binelui absolut. „Așa trebuie gândite în statul platonic, înțelepciunea, curajul cumpătarea și dreptatea ... Respingerea tiraniei și unitatea reală a corpului social impun acțiuni reciproce ale individului și statului. Sensul și limitele libertății sunt determinate prin formula educației prin stat și pentru stat”. Această absorbție statală a individului l-a depărtat pe Aristotel de Republica lui Platon, „Stagiritul având un simț deosebit al concretului, ca orice observator al naturii”. (shrink)

Este trabalho desenvolve uma investigação sobre as noções de coerência e comunidade nas obras de Bento de Espinosa (1632-1677), em especial na Ética demonstrada em ordem geométrica. A noção de coerência, entendida como modo pelo qual as partes da natureza se relacionam para compor o todo do universo, é um problema central em toda a história da filosofia. Espinosa também se posicionou em relação a essa questão, formulando uma teoria que procura explicar a relação entre as partes do universo sem (...) recorrer a nenhuma causa exterior a ele, configurando assim uma filosofia da imanência. Nessa perspectiva, o objetivo da pesquisa consiste em mostrar como o problema da coerência apareceu em diferentes campos da obra espinosana, sendo sempre solucionado através de uma mesma explicação imanente da natureza, que se estabeleceu definitivamente com a introdução da noção de comum na cadeia dedutiva da Ética. Para isso, partimos de uma perspectiva histórica e examinamos inicialmente algumas cartas de Espinosa, verificando como a pergunta sobre a coerência da natureza foi ali respondida. Posteriormente, ao analisar a Ética, apresentamos como, em cada de uma de suas cinco partes, a ideia de comunidade se faz presente, emergindo tanto no campo especulativo quanto no campo prático. (shrink)

Dini epistemoloji, teistik inançların rasyonel zeminde gerekçelendirilme yollarını arayan, çağdaş epistemolojinin bir alt dalıdır. Musa Yanık, bu kitapta günümüzdeki en güçlü yaklaşım olan reform epistemolojisinden güvenilircilik bakış açısıyla yani “daha yüksek bir olasılıkla doğru olması yönünden” İslam inancının rasyonelliğini ortaya koymakta ve uygulamalı dini epistemolojinin sağlam ve cesur bir örneğini sergilemektedir. (Prof. Dr. Hasan Yücel Başdemir) -/- Epistemoloji topyekûn insan zihnini biçimlendirme ve inanç da dahil olmak üzere bilişsel faaliyetleri yönlendirme potansiyeline sahip bir alandır. Zira Allah’ın varlığı, birliği, nübüvvet ve (...) ahiretle ilişkili meseleler “nasıl bilebilirim, neleri bilebilirim, bildiğim şeyin kesinliğinden nasıl emin olabilirim?” gibi epistemik sorulardan bağımsız olamaz. Bu nedenle konu İslam düşüncesinde felsefecilerin olduğu kadar kelâmcıların da ilgisini çekmiştir.Bu bağlamda Musa Yanık tarafından modern teoriler de dikkate alınarak yazılan bu kitabın dini epistemoloji konusunda bir farkındalık oluşturmasını umuyorum. (Doç. Dr. Mehmet Bulgen) -/- Analitik felsefe ülkemizde yeni yeni tanınmaya başlanmış olmasına rağmen özellikle İslam entelektüel tarihindeki kelâm geleneği ile etkileşime geçme potansiyeli oldukça yüksek bir gelenektir. Musa Yanık, bu çalışmasıyla günümüzün en önemli analitik din felsefecilerinden AlvinPlantinga’nın dini epistemolojisini tanıtmakta ve kelâmla irtibatını eleştirel bir zeminde kurmaya çalışmaktadır. Çalışmanın güncel tartışmaları takip etmesi kadar bu tartışmalara farklı geleneklerden bakabilme becerisi felsefenin çok-yönlü bir çerçevede nasıl yapılabileceğine dair güzel bir örnek oluşturuyor. Musa Yanık’ın bu eseri, her şeyin birbiriyle etkileşime geçmeye başladığı global dünyada felsefe yapmanın olanaklarına dair yenilikçi bir yaklaşım ortaya koyuyor. -/- (Doç. Dr. Nazif Muhtaroğlu) -/- Elinizde tuttuğunuz bu kitap, dini epistemoloji ve erdem epistemolojisi kesişiminde yer almakla birlikte, inanç ve imanın epistemik statüsünü incelemek ve bunu yaparken ise İslam inancını merkeze almaktadır. Bu haliyle Türkçe literatür açısından önemli bir boşluğu doldurmaktadır. Okuyucunun bu kitap aracılığıyla karşılaşacağı bazı sorular şunlardır: İnanç ve bilgi nedir? Kanıt olmadan inanmak ahlaken yanlış mıdır? İnançlarımızı rasyonel olarak gerekçelendirmenin yolları nelerdir? İslam inancı reform ve erdem epistemolojisi açısından güvenilir bir temele sahip midir? Fakat belki de en büyük kadim soru şudur: Tanrı’nın varlığını bilmek mümkün müdür? -/- (Taner Beyter-Öncül Analitik Felsefe Dergisi). (shrink)

The importance of the self (nafas) with which heart is assumed to be connected is significantly present in Islamic ethics that could be derived from the primary sources of Islam, the scripture and Sunnah. However, the human heart (Qalb) is in need of further exploration concerning its relationship to ethics. Ethics is part of the Islamic worldview and authentic ethical behavior in such a worldview is connected to intentionality which is an attribute of the heart. The Islamic sources show that (...) the sound heart is at the center of an ethical agent that is free of vices, and the strength and motivation for good actions originate from the heart by the virtue of belief, Iman. Therefore, the right ethical behavior emanates from the heart. The important point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, there is a responsibility for a Muslim to safeguard his heart from temptations and vices. Hearts can get ethically sick and one reason for such sickness and hardness could be because of committing sins repeatedly which are mostly unethical actions by their very nature. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the heart plays its role as its purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help in making ethical decisions. (shrink)

Some say there are moderators and abstainers. One post, call or text with “off” energy, unfortunately, would get me down for days, sometimes more, so for the time being, I abstained. Moderation requires more discipline. I hoped detaching from tech would help me build up to moderation.