هدف از پژوهش حاضر، بررسی مسائل اخلاق هوش مصنوعی در حوزۀ هنر است. به‌این‌منظور، با تکیه بر فلسفه و اخلاق هوش مصنوعی، موضوعات اخلاقی که می‌تواند در حوزۀ هنر تأثیرگذار باشد، بررسی شده است. باتوجه‌به رشد و توسعۀ استفاده از هوش مصنوعی و ورود آن به حوزۀ هنر، نیاز است تا مباحث اخلاقی دقیق‌تر مورد توجه پژوهشگران هنر و فلسفه قرار گیرد. برای دست‌یابی به هدف پژوهش، با استفاده از روش تحلیلی‌ـ‌توصیفی، مفاهیمی همچون هوش مصنوعی، برخی تکنیک‌های آن و موضوعات (...) اخلاقی هوش مصنوعی در هنر تبیین و بررسی شده است. نتایج پژوهش نشان می‌دهد موضوعات اخلاقی همچون حریم خصوصی و نظارت، دستکاری در رفتار، تاری و شفافیت، سوگیری در تصمیمات سیستم، و اتوماسیون و اشتغال حوزۀ هنر قابل‌بررسی است. این موضوعات اخلاقی، گاهی درتقابل و گاهی در ارتباط مستقیم و هم‌سو با یکدیگر قرار دارند. بررسی‌ها نشان می‌دهد پاسخ به پرسش‌های اخلاق هوش مصنوعی در حوزۀ هنر، نیازمند پاسخ به پرسش‌های اخلاقی به‌صورت عام در هوش مصنوعی است. The aim of this paper is to explore the ethical implications of artificial intelligence (AI) in the realm of art. Drawing on the philosophy and ethics of AI, this study examines the ethical challenges that may arise in the art domain. Given the increasing use and penetration of AI in the field of art, there is a need for more careful attention to the ethical dimensions of this phenomenon by scholars of art and philosophy. To achieve the objective of the paper, concepts such as AI, some of its techniques, and the ethical issues of AI in art are explained and analyzed using the analytical-descriptive method. The findings of the study reveal that ethical issues such as privacy and surveillance, manipulation of behavior, opacity and transparency, bias in decision systems, and automation and employment can be investigated in the field of art. These ethical issues are sometimes in conflict and sometimes in direct relation with each other. This study suggests that addressing the ethical questions of AI in the field of art requires addressing the ethical questions of AI in general. (shrink)

در پراگماتیسم پیامبرانۀ کرنل وست، اخلاق و سیاست در هنر پیوندی عمیق دارند. او فیلسوفی است که بررسی و مبارزه با نژادپرستی در مرکز تفکراتش قرار دارد. در رویکرد وست اخلاق تبدیل پایۀ زیبایی‌شناسی و سیاست می‌شود. او تصویری از زندگی اخلاقی ارائه می‌دهد که در آن بر منحصربه‌فرد بودن ویژگی‌های انسان‌ها تأکید می‌شود. هدف او از پراگماتیسم پیامبرانه، ارائۀ پاسخ به مشکلات کوتاه‌مدت و تفسیرهای مداوم فرهنگی در دوران تاریخی مشخص است. وست نهیلیسم را شرّ و در تضاد با (...) دموکراسی می‌داند. از نظر او بدون هنر نمی‌توان شرایط سخت مبارزه با نهیلیسم را تاب‌ آورد. او معتقد است هنر با اصالت – هنر با دغدغۀ مشترک با ستمدیدگان و رنگین‌پوستان– دارای خاصیت ضد نهیلیستی است؛ که در عالی‌ترین سطح می‌توان آن را در هنر سیاه‌پوستان آمریکایی مشاهده کرد. در این مقاله با استفاده از روش تحلیلی-انتقادی، پس از بررسی و تبیین نظریات وست، رابطۀ سیاست و اخلاق در هنر از نگاه وست مورد بررسی و نقد قرار می‌گیرد. (shrink)

اخلاق از دیرباز یکی از دغدغه‏های اصلی بشر بوده است. در پژوهش حاضر اخلاق از منظر علامه طباطبائی و توماس آکویناس بررسی شده است. با بررسی تطبیقی آراء علامه طباطبائی و توماس آکویناس شاهد مشابهت‌ها و مفارقت‌های بسیاری خواهیم بود. آکویناس از الهیات و رویکرد عقلی بهره می‌برد. علامه اخلاق را از جنس حکمت عملی می‌داند. ایشان در قالب پنج صورت به بررسی اخلاق پرداخته و تبیین می‌کند: اخلاق فضیلت‌گرایانه (مختص انسان و موجودات صاحب نفس)، اخلاق پیامدگرایانه (قراردادی)، اخلاق وظیفه‌گرایانه، (...) اخلاق دینی (ادیان گذشته) و اخلاق قرآنی (هدف از این اخلاق نه رسیدن به سعادت و خوشبختی اخروی بلکه ذات الهی است). در رویکرد آکویناس اخلاق شرط لازم رسیدن به بالاترین درجه سعادت (مشاهده رودررو ذات الهی) می‌داند و شرط کافی آن فیض الهی و در جهان آخرت قابل دسترسی است. اخلاقی قرآنی علامه طباطبائی، نزدیکی‌ها و تفاوت‌هایی با مشاهده رودررو ذات الهی از منظر توماس آکویناس دارد. (shrink)

هدف این پژوهش بررسی معرفت‌شناختی خروجی‏های هوش مصنوعی در برابر پرسش‏های علمی است. با توجه به اینکه در هوش مصنوعی، از اطلاعات و داده‏های متخصصان و دانشمندان برای یادگیری استفاده می‏شود؛ ممکن است این تصور پدید آید که می‏توان خروجی‏های به‌دست‌آمده در برابر پرسش‏های علمی را نوعی گواهی گروهی در نظر گرفت. این پژوهش با استفاده از روش تحلیلی-انتقادی دیدگاه‏های موجود را مورد ارزیابی قرار می‏دهد که در این راستا از رویکرد تجربه‏گراییِ انتقادیِ زمینه‏ایِ هلن لانجینو استفاده ‏شده است. نتایج (...) پژوهش حاضر نشان می‏دهد رویکردهای سنتی و ابزاری امکان بررسی خروجی هوش مصنوعی تحت عنوان گواهی را ندارند. رویکرد شبه-گواهی بر معرفت‏شناسی اجتماعی جریان اصلی متکی است که بررسی‏ها نشان می‏دهد استدلال‏ها و انتقادات این رویکرد بر پایه شناخت روند تولید دانش علمی استوار نیست. دیگر نتایج پژوهش نشان می‏دهند که کماکان خروجی هوش مصنوعی در برابر پرسش‏های علمی را نمی‏توان گواهی گروهی متخصصان دانست و اصطلاح «باور مبتنی بر تکنولوژی» بهتر آن را تبیین می‏کند. (shrink)

Reducing Being hierarchies down to the physical entities, empirical science having occupied with destroying the sanctity of the universe; does thinking about Sacred architecture suggests a way to release contemporary man from nihilism? The authors’ response is affirmative; therefore, investigating the quality of Sacred disclosure in the religious architecture of Islam and Hinduism, they search for understanding a lost meaning that had been manifesting there. The method of research consists of a comparative study about Islamic mosques and Hindu temples according (...) to phenomenology. Offering existential relation with Sacred architecture by a personal experience for understanding the quality of Sacred manifestation, they criticize semiology and phenomenology methods. (shrink)

The principle of causality is one of the most fundamental principles that has been discovered in the history of philosophy and science. Several foundations revolve around this concept. The importance of this principle in classical physics lies in giving physicists the ability to predict phenomena. Furthermore, due to causality is recognized as a fundamental principle in classical physics. With the introduction of the principle of uncertainty, the principle of causality is empirically called into question. Because the claim of the principle (...) of uncertainty in quantum mechanics is that the relationships between fundamental particles are not causally related to each other, and even the behavior of an electron or a subatomic particle is not based on the principle of causality. If we want to identify the speed of particles, we will not be able to identify their state, and if we want to determine their state, we will not be able to identify their speed. The best way to resolve this conflict is to bring the discussion into philosophy, which is exactly what has been done in Islamic philosophy. The concept of causality in Western philosophy seems to be based on Newtonian concepts. But what has been stated in Islamic philosophy is based on metaphysical concepts, and therefore the principle of uncertainty cannot contradict the concept of causality in Islamic philosophy, especially what has been discussed in the philosophy of Avicenna and Allameh Tabataba'i. (shrink)

Aristotle has repeatedly stated in his works that 'being has several senses'. Is this to be regarded as his pluralistic ontology, an approach that seems to be too nascent? If so, how can this newfound approach in ontology be linked to the ideas of the father of this science, i.e. Aristotle? These are the questions that the present article seeks to answer. First, we will show that Aristotle thinks of 'being' in four senses. Then, step by step he proceeds to (...) leave different senses aside, insofar as only one sense remains: being in the sense of the figures of the categories. We argue, then, that it is better to found Aristotle's ontological pluralism upon the fourfold sorts, instead of the tenfold categories. We will provide some reasons for this preference, i.e. in defense of the fourfold sorts and against the tenfold categories. Each of these four modes of being will be discussed. Finally, a version of ontological pluralism will be provided and attributed to Aristotle: Sorting Version. According to this version of pluralism, we will demonstrate how Aristotle speaks of the ontologically fundamental structure of the world. (shrink)

This study addresses the issue of the climate change crisis, which has caused many dangerous phenomena for humanity, due to greenhouse gas emissions that cause global warming, drought, and others. The most important reason for this phenomenon that worries the world is human behavior, especially the use of fossil fuels. The largest contributor to this behavior is international oil companies, which export oil to all countries of the world. The most important major source of oil is the Middle East. Oil (...) companies operating there play an essential role in the growth of the oil industry around the world, which has caused a significant increase in the level of global greenhouse gas emissions. The study reviews the practices undertaken by national companies in the Middle East and their attempts to mitigate the effects of climate change by adopting environmental sustainability policies. This study aims to evaluate national oil companies operating in the Middle East region to determine the level of companies’ ability to contribute to mitigating the effects of climate change. The study reached many results and identified companies with high environmental performance and positive methods that can be disseminated to achieve the required environmental sustainability and implement sustainable development practices, and how to benefit from social marketing and direct it towards enhancing awareness of climate risks. (shrink)

Background and objectives: Bangladesh has the highest malnutrition rates in the world. The main objective of this study is to identify and determine the main factors for child malnutrition among children under the age 5 years in rural Bangladesh. -/- Material and methods: This research was conducted in rural areas at Meherpur district in Bangladesh. Convenience sampling method is used and 85 under 5 child information is collected through a structured questionnaire. The information’s of child’s are gathered from the mothers (...) of the child. Malnourished children is measured by using APLS method and WHO Child Growth Standard Median Index. Binary logistic regression model is used to find out the key factors of malnutrition. -/- Results: It is found that family income, maintain proper diet during pregnancy period, proper diet maintain for children have negative significant (p<0.05) effect on child malnutrition. -/- Conclusion: The magnitude of the child’s malnutrition still is of great concern in Bangladesh. Since, poverty, imbalanced diet during pregnancy period and imbalanced diet for under 5 children influences to malnutrition are significantly associated with high prevalence of malnutrition, so government and people should reduce these factor to reduce malnutrition in rural area of Bangladesh. (shrink)

The study aims to identify the impact of the use of artificial intelligence techniques in improving the outputs of higher education in Business Administrative Colleges in the universities under study that formed the research community. As for the sample, it consisted of (130) academic respondents in these universities under study. The research concluded that there is a statistically significant effect of using artificial intelligence techniques (expert systems, neural networks) in improving the outputs of higher education in Business Administrative Colleges under (...) study. It was found that artificial intelligence technologies contribute to finding graduates who are able to carry out the process of modernization and professional development in various fields of work. These technologies also contribute to improving and developing the skills of graduates in the labor market and providing them with new skills and characteristics to perform their duties. The research recommended increasing interest in the expert systems technology by the universities under study because of its scientific importance in improving the outputs of higher education by reformulating them in the form of programs embraced by computers. (shrink)

Born in 1315, Shamseddin Mohammad, known as Hafiz, grew up in the city of Shiraz where he studied the Qur’anic sciences. In his youth he learned the Quran rigorously and assumed the epithet ‘Hafiz’ which means the one who knows the Quran by heart. Also known as the ‘Tongue of the Hidden’ and the ‘Interpreter of Secrets’, Hafiz utilizes grand religious ideas and mingles them with Sufistic teachings, thereby creating a kind of poetry which baffles interpretation. The poetry of (...) Hafiz has intoxicated and continues to intoxicate many in the world. The exhilarating effect of his poetry was also known to the poet himself. In one of his poems, he says that the angels are memorizing his poems in heaven and that Venus is enraptured and that Christ rjoices in his songs: “What marvel that in heaven are sung/ The dulcet words by HAFIZ strung?/Or that, by Venus’s air entranced,/Messiah in his sphere has danced?” As Friedrich Nietzsche has said of Hafiz: “Bist aller Trunkenen Trunkenheit/ wozu, wozu dir-Wein? (the intoxication of all intoication you are/what need do you have to ask for wine?)”. (shrink)

This thirteenth volume of Collected Papers is an eclectic tome of 88 papers in various fields of sciences, such as astronomy, biology, calculus, economics, education and administration, game theory, geometry, graph theory, information fusion, decision making, instantaneous physics, quantum physics, neutrosophic logic and set, non-Euclidean geometry, number theory, paradoxes, philosophy of science, scientific research methods, statistics, and others, structured in 17 chapters (Neutrosophic Theory and Applications; Neutrosophic Algebra; Fuzzy Soft Sets; Neutrosophic Sets; Hypersoft Sets; Neutrosophic Semigroups; Neutrosophic Graphs; Superhypergraphs; Plithogeny; (...) Information Fusion; Statistics; Decision Making; Extenics; Instantaneous Physics; Paradoxism; Mathematica; Miscellanea), comprising 965 pages, published between 2005-2022 in different scientific journals, by the author alone or in collaboration with the following 110 co-authors (alphabetically ordered) from 26 countries: Abduallah Gamal, Sania Afzal, Firoz Ahmad, Muhammad Akram, Sheriful Alam, Ali Hamza, Ali H. M. Al-Obaidi, Madeleine Al-Tahan, Assia Bakali, Atiqe Ur Rahman, Sukanto Bhattacharya, Bilal Hadjadji, Robert N. Boyd, Willem K.M. Brauers, Umit Cali, Youcef Chibani, Victor Christianto, Chunxin Bo, Shyamal Dalapati, Mario Dalcín, Arup Kumar Das, Elham Davneshvar, Bijan Davvaz, Irfan Deli, Muhammet Deveci, Mamouni Dhar, R. Dhavaseelan, Balasubramanian Elavarasan, Sara Farooq, Haipeng Wang, Ugur Halden, Le Hoang Son, Hongnian Yu, Qays Hatem Imran, Mayas Ismail, Saeid Jafari, Jun Ye, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Abdullah Kargın, Vasilios N. Katsikis, Nour Eldeen M. Khalifa, Madad Khan, M. Khoshnevisan, Tapan Kumar Roy, Pinaki Majumdar, Sreepurna Malakar, Masoud Ghods, Minghao Hu, Mingming Chen, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohamed Loey, Mihnea Alexandru Moisescu, Muhammad Ihsan, Muhammad Saeed, Muhammad Shabir, Mumtaz Ali, Muzzamal Sitara, Nassim Abbas, Munazza Naz, Giorgio Nordo, Mani Parimala, Ion Pătrașcu, Gabrijela Popović, K. Porselvi, Surapati Pramanik, D. Preethi, Qiang Guo, Riad K. Al-Hamido, Zahra Rostami, Said Broumi, Saima Anis, Muzafer Saračević, Ganeshsree Selvachandran, Selvaraj Ganesan, Shammya Shananda Saha, Marayanagaraj Shanmugapriya, Songtao Shao, Sori Tjandrah Simbolon, Florentin Smarandache, Predrag S. Stanimirović, Dragiša Stanujkić, Raman Sundareswaran, Mehmet Șahin, Ovidiu-Ilie Șandru, Abdulkadir Șengür, Mohamed Talea, Ferhat Taș, Selçuk Topal, Alptekin Ulutaș, Ramalingam Udhayakumar, Yunita Umniyati, J. Vimala, Luige Vlădăreanu, Ştefan Vlăduţescu, Yaman Akbulut, Yanhui Guo, Yong Deng, You He, Young Bae Jun, Wangtao Yuan, Rong Xia, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Zayen Azzouz Omar, Xiaohong Zhang, Zhirou Ma.‬‬‬‬‬‬‬‬. (shrink)

This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran Andujar, (...) Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen Giap, Dao The (...) Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, Victor (...) Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (shrink)

This ninth volume of Collected Papers includes 87 papers comprising 982 pages on Neutrosophic Theory and its applications in Algebra, written between 2014-2022 by the author alone or in collaboration with the following 81 co-authors (alphabetically ordered) from 19 countries: E.O. Adeleke, A.A.A. Agboola, Ahmed B. Al-Nafee, Ahmed Mostafa Khalil, Akbar Rezaei, S.A. Akinleye, Ali Hassan, Mumtaz Ali, Rajab Ali Borzooei , Assia Bakali, Cenap Özel, Victor Christianto, Chunxin Bo, Rakhal Das, Bijan Davvaz, R. Dhavaseelan, B. Elavarasan, Fahad Alsharari, T. (...) Gharibah, Hina Gulzar, Hashem Bordbar, Le Hoang Son, Emmanuel Ilojide, Tèmítópé Gbóláhàn Jaíyéolá, M. Karthika, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Huma Khan, Madad Khan, Mohsin Khan, Hee Sik Kim, Seon Jeong Kim, Valeri Kromov, R. M. Latif, Madeleine Al-Tahan, Mehmat Ali Ozturk, Minghao Hu, S. Mirvakili, Mohammad Abobala, Mohammad Hamidi, Mohammed Abdel-Sattar, Mohammed A. Al Shumrani, Mohamed Talea, Muhammad Akram, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Gulistan, Muhammad Shabir, G. Muhiuddin, Memudu Olaposi Olatinwo, Osman Anis, Choonkil Park, M. Parimala, Ping Li, K. Porselvi, D. Preethi, S. Rajareega, N. Rajesh, Udhayakumar Ramalingam, Riad K. Al-Hamido, Yaser Saber, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, A.A. Salama, Ganeshsree Selvachandran, Songtao Shao, Seok-Zun Song, Tahsin Oner, M. Mohseni Takallo, Binod Chandra Tripathy, Tugce Katican, J. Vimala, Xiaohong Zhang, Xiaoyan Mao, Xiaoying Wu, Xingliang Liang, Xin Zhou, Yingcang Ma, Young Bae Jun, Juanjuan Zhang. (shrink)

A few days before the death of the fourth ambassador, Ali bin Mohammad al-Samri, Imam Mahdi sent a message to his ambassador saying: “In the name of God, the Most Merciful, the Most Merciful, O Ali bin Mohammad al-Samari, the greatest of God; And between six days, gather your command and do not recommend anyone to take your place after your death, for complete occultation has occurred, and there is no reappearance (advent) except after the permission of Allah, (...) the Exalted, stating him, and that is after a long period, hardness of hearts, and the earth being filled with oppression”. (shrink)

The study discusses the correct name of one of Abd al-Abbas Iranshahri's books. The book is based on Bayan al-Adyan (بیان‌الادیان) authored by Abolma’ali Mohammad Balkhi, which has been called "Hastishenasi". Looking on the different meanings and interpretations of "Hasti" in Persian language and culture and the understanding of early scholars of Islam, the real name of the book seems to be "Hasti-Dad". It is emphasized in the study on the importance of Iranian's due attention to Persian and that (...) many intellectuals found it necessary to have a heavenly book in Persian to explain and interpret the principles of Iran's historical and mythological beliefs. So, those who did not want a religion other than Islam in Iran, translated Qur'an, the holy book of Islam, into Persian in the Samanid period. (shrink)

Muslim Sufi ideology had been spread by the saints who came from various Islamic countries. The cultural and religious atmosphere of India was very favourable for Sufism which has a power to move the minds towards humanity and philanthropy. Quran teaches us that we must love God vehemently and the effect of which produces love for his creations. Sufis in their effort followed the commands of Almighty. They tried to come near all sorts of human beings and understood their agonies (...) and yearnings. They had the power to absorb the sadness of others in them and infuse a spirit of joy so that a congenial society may be formed. The spiritual orders in which people enter through someone who has the capability of evoking conscience. They not only make men by nature human but they try to inculcate a spirit among all which they obtained from the teachings of Islam. They had been closely following the religion which was then prevailing over the society. They adopted the good aspects of other religions and amalgamated such views with their own ideology such kind of noble scheme brought the mankind near to each other. This became the basis of integration and communal harmony. Shah Mohammad Kazim Qalander established a shrine at Kakori about two hundred years ago to spread the message of humanity and to find out the solution of the problems of human beings around. It has captured the hearts so much so that even today the place is famous as a Solace where people gather and find the balm for their wounds and cure of their diseases which had penetrated not only body but the souls as well. Shah Kazim Qalander lit a candle which spread light of learning and kindled the inner self of those who came to him in quest of real knowledge. Shah Kazim Qalander made his eldest son as his spiritual heir and thus he acquired the holy seat of his father. Shah Turab Ali Qalander eldest son of Shah Qazim Qalander excelled in all spheres of Sufi system. He diffused the knowledge that he attained from his spiritual guide and from his father for a long time from this holy place and became famous almost throughout the world. (shrink)

The exploration of laughter’s philosophical significance within the realm of performing arts, particularly the French classical theatre of the seventeenth century, reveals a profound connection to the comedic genre. This literary form, characterized by its gentle yet satirical nature, aims to critique and amend the behavioral and societal flaws of individuals. It often portrays a protagonist whose moral attributes and actions defy societal norms, depicted on stage in an exaggerated manner, amplified and interwoven with theatrical techniques such as verbal wit, (...) comedic behavior, and the humorous repetition of scenarios. Through this lens, comedic dialogue not only elicits laughter but also conveys an ethical message, emerging from the critique of society’s distasteful customs and pervasive misconceptions. The comic and humorous approach offers a fresh, conciliatory perspective on life, contrasting the somber, oppressive reality presented in tragedy, thus serving as a potent vehicle for engaging diverse social groups. This study briefly touches upon the history and evolution of the laughter element, or the comedic genre, within French literature of the sixteenth and seventeenth centuries. It delves into the critical issue and examines the techniques and performances that induce laughter in The Miser, extending the discussion to encompass the philosophy of laughter. (shrink)

This paper clarifies the philosophical connection between Al-Ghazali and Descartes, with the goal to articulate similarities and differences in their famous journeys from doubt to certainty. As such, its primary focus is on the chain of their reasoning, starting from their conceptions of truth and doubt arguments, until their arrival at truth. Both philosophers agreed on the ambiguous character of ordinary everyday knowledge and decided to set forth in undermining its foundations. As such, most scholars tend to agree that the (...) doubt arguments used by Descartes and Al-Ghazali are similar, but identify their departures from doubt as radically different: while Descartes found his way out of doubt through the cogito and so reason, Al-Ghazali ended his philosophical journey as a Sufi in a sheer state of passivity, waiting for the truth to be revealed to him by God. This paper proves this is not the case. Under close textual scrutiny and through the use of basic Husserlian-phenomenological concepts, I show that Al-Ghazali's position was misunderstood, thus disclosing his true philosophic nature. (shrink)

Thought is the primary realm in which truth and falsity may occur and speech the secondary realm of this occurrence while the realm of external being has no truth and falsity in itself. The first and last points are directly asserted by Aristotle in one text: ‘Falsity and truth are not in things-it is not as if the good were true, and the bad were in itself false- but in thought.’ (Met., E, 1027b25-27; cf. Met., K, 1065a22-23) The second point (...) is also somehow implied: ‘As there are in the mind thoughts which do not involve truth and falsity, and those which must be either true or false, so it is in speech.’ (OI, I, 1, 16a9-11) 1) Truth and falsity belong only to co-positings and positing aways and not to incomposites Truth and falsity do not belong to the realm of external being but only to the realms of thought and language. However, they do not belong to all the elements in these realms. Neither do they belong to incomposite elements in thought (‘With regard to simple things and essences, falsity and truth do not exist even in thought.’ (Met., E, 1027b26-28; So., Γ, 6, 430a26-b4)), nor to such elements in language. Consequently, all incomposites are incapable of being true or false. (cf. Met., Θ, 1051b17-22 and b26-27) Where we have no co-positing or positing away, of the kind made by copula or verb, we cannot have truth and falsity though we can have significance: ‘“Man” and “white”, as isolated terms, are not yet either true or false. In proof of this, consider the word “good-stag.” It has significance, but there is no truth or falsity about it, unless “is” or “is not” is added, either in present or in some other tense.’ (OI., I, 1, 16a14-18) Therefore, any other kind of co-positing cannot be the subject of truth and falsity. One good example of co-positings not made by copula or verbs are simple negations: ‘He that uses the expression ‘not-man,’ if nothing more be added, is not nearer but farther from making a true or a false statement than he who uses the expression “man.”’ (OI., I, 10, 20a34-36) It is indeed a co-positing or a positing away that is the subject of truth and falsity: ‘For it is co-positing (σύνθεσιν) and positing away (διαίρεσιν) that truth and falsity is about.’ (OI., I, 1, 16a12-13) Co-positing is so vital for truth-falsity that ‘of the things that are never said based on co-positing, nothing is true or false.’ (Cat., 10, 13b9-11) This co-positing can be both in thought (‘where the alternative of true or false applies, there we always find a sort of combining of objects of thought in a quasi-unity … For falsehood always involves a combining’ (So., Γ, 6, 430a26-b2) and ‘truth or false is a co-positing of concepts of thought’ (So., Γ, 6, 430a11-12) and in language because they are produced in thought: ‘There is not only the true or false assertion that Cleon is white but also the true or false assertion that he was or will be white. In each and every case that which unifies is thought.’ (So., Γ, 6, 430b4-6) 2) Correspondence to external world Although truth and falsity belong to thought and language and not to external world, their basis is in the external world. It is, in fact, the correspondence of thought and language to external world that makes what is true, true and what is false, false: ‘To say of what is that it is, or of what is not that it is not, is false, while to say of what is that it is, and of what is not that is not, is true.’ (Met., Γ, 1011b26-27; cf. Met., Θ, 1051b2-5) When the two realms are correspondent, we can transfer from one to the other: ‘If it is true to say that a thing is white, it must necessarily be white; if the reverse proposition be true, it will of necessity not be white. Again, if it is white, the proposition stating that it is white was true; if it is not white, the proposition to the opposite effect was true. And if it is not white, the man who states that it is making a false statement, it follows that it is not white.’ (OI., I, 9, 18a39-b3) This possible mutual transformation does not, however, imply that each realm is the basis of the other. In fact, it is only the external world that is the basis of truth and falsity in thought or language and not vice versa: ‘it is not because we think that you are white, that you are white, but because you are white we who say this have the truth.’ (Met., Θ, 1051b6-9; Cat., 5, 4b8-10) Aristotle even calls the external world the ‘cause’ of truth in the realm of language while the converse causation is not approved: ‘Whereas the true statement is in no way the cause of the actual thing’s existence, the actual thing does seem in some way the cause of the statement’s being true: it is because the actual thing exists or does not that the statement is called true or false.’ (Cat., 12, 14b18-22) This one-sided relation Aristotle calls ‘reciprocation as to implication of existence’: ‘For there being a man reciprocates as to implication of existence with the true statement about it: if there is a man, the statement whereby we say that there is a man is true, and reciprocally- since if the statement whereby we say that there is a man is true, there is a man. And whereas the true statement is in no way the cause of the actual thing’s existence, the actual thing does seem in some way the cause of the statement’s being true: it is because the actual thing exists or does not that the statement is called true or false,’ (Cat., 12, 14b14-22) Aristotle attaches falsity to not-being: ‘We cal things false in this way, then, either because they themselves do not exist, or because the appearance which results from them is that of something that does not exist.’ (Met., Δ, 1024b24-26) Or: ‘A false formula is the formula of non-existent objects, in so far as it is false.’ (Met., Δ, 1024b26-27) This correspondence to ‘non-being’ is, however, more a miscorrespondence: ‘Hence every formula is false when applied to something other than that of which it is true, e.g. the formula of a circle is false when applied to a triangle.’ (Met., Δ, 1024b27-28) . (shrink)

A natural starting point for theories of perceptual states is ordinary perception, in which a subject is successfully related to her mind-independent surroundings. Correspondingly, the simplest theory of perceptual states models all such states on perception. Typically, this simple, common-factor relational view of perceptual states has received a perfunctory dismissal on the grounds that hallucinations are nonperceptual. But I argue that the nonperceptual view of hallucinations has been accepted too quickly. I consider three observations thought to support the view, and (...) argue that all three are dealt with equally well by an alternative view, illusionism, on which hallucinations do involve perception. Since this is so, adopting a common-factor relational view of all perceptual states remains a tenable option. (shrink)

Aristotle’s points about circle and vicious circle are as follows: 1. Aristotle criticizes some thinkers because ‘they see no difficulty in holding that all truths are demonstrated, on the ground that demonstration may be circular and reciprocal.’ (PsA., A, 3, 72b16-18) 2. ‘Not all knowledge is demonstrative’ and ‘knowledge of the immediate premises is independent of demonstration.’ Aristotle brings two reasons for this: ‘Since we must know the prior premises from which the demonstration is drawn, and since the regress must (...) end in immediate truths, those truths must be indemonstrable.’ (PsA., A, 3, 72b18-22) 3. Demonstration in the unqualified sense cannot be circular: ‘Demonstration must be based on premises prior to and better known than the conclusion; and the same things cannot simultaneously be both prior and posterior to one another: so circular demonstration is clearly not possible in the unqualified sense of demonstration, but only possible if ‘demonstration be extended to include that other method of argument which rests on a distinction between truths prior to us and truths without qualification prior, i.e. the method by which induction produces knowledge. But if we accept this extension of meaning, our definition of unqualified knowledge will prove faulty; for there seem to be two kinds of it. Perhaps, however, the second form of demonstration, that which proceeds from truths better known to us, is not demonstration in the unqualified sense of the term.’ (PsA., A, 3, 72b23-32) 4. The theory of circular demonstration ‘reduces to the mere statement that if a thing exists, then it does exist- an easy way of providing anything.’ (psA., A, 3, 72b32-34) 5. ‘To constitute the circle it makes no difference whether many terms or few or even only one is taken. Thus by direct proof, if A is, B must be; if B is, C must be; therefore, if A is, C must be. Since then- by the circular proof- if A is, B must be, and if B is, A must be. A may be substituted for C above. Then ‘if B is, A must be’ = ‘if B is, C must be.’ But C and A have been identified. Consequently, the upholders of circular demonstration are in the position of saying that if A is, A must be- a simple way of proving anything. Moreover, even such circular demonstration is impossible except in the case of attributes that imply one another, viz. ‘peculiar’ properties.’ (PsA, A, 3, 72b34-73a7) . (shrink)

In Physics (Δ, 4, 210b34-211a6) Aristotle enumerates five features of place: i. Place is what contains that of which it is the place. ii. Place is not part of the thing it is its place. (Also cf. Phy., Δ, 2) iii. The immediate place of a thing is neither less nor greater than the thing. iv. Place can be left behind by the thing and is separable. (Also cf. Phy., Δ, 2) Aristotle connects our understanding of place with locomotion: ‘place (...) would not have been thought of, if there had not been a special kind of motion, namely that with respect to place. It is chiefly for this reason that we suppose the heaven also to be in place, because it is in constant movement.’ (Phy., Δ, 4, 210a???) v. All places admit of the distinction of up and down and each of the bodies is naturally carried to its appropriate place and rests there, and this makes the place either up or down. We can add four other features to these from Aristotle’s other points: vi. ‘Place is something distinct from bodies.’ (Phy., Δ, 1) vii. ‘Every sensible body is in place.’ (Phy., Δ, 1) viii. Place is not an element: ‘What in the world then are we to suppose place to be? If it has the sort of nature described, it cannot be an element or composed of elements, whether these be corporeal or incorporeal: for while it has size, it has no body.’ (Phy., Δ, 1) ix. Place is not a state of the thing. (Phy., Δ, 2) 1) Four alternatives for place Aristotle mentions four alternatives for what place can be (Phy., Δ, 4, 212a2-7): i) form of the thing; ii) matter of the thing; iii) an extension of the thing which is always there (different from and over and above the extension of the thing which is displaced) and iv) the boundary of the continuing body at which it is in contact with the contained body. In Physics, Δ, 2, 209 Aristotle argues that ‘if place is what primarily contains each body, it would be a limit’ and, thus, either the form or the matter of the thing. If we regard it as the limit of the body, the place will be the form but if we regard it as the extension of the magnitude, it is the matter. Aristotle believes that Plato regarded place as matter because he says matter and space are the same and he did identify place and space. (Phy., Δ, 2) Aristotle asserts, it seems without sufficient argument, that neither of the alternatives but the fourth one can be place: ‘Place necessarily is … the boundary of the containing body at which it is in contact with the contained body.’ (Phy., Δ, 4, 212a3-5) He immediately defines the ‘contained body’ as ‘what can be moved by way of locomotion.’ (Phy., Δ, 4, 212a5-7) Therefore, he defines place as such: ‘The innermost motionless boundary of what contains (τὸ τοῦ περιέχοντος περας ἀκίνητον πρῶτον) is place.’ (Phy., Δ, 4, 212a20-21) One consequence of this definition is that ‘place is coincident with the thing because boundaries are coincident with the bounded.’ (Phy., Δ, 4, 212a29-30) . (shrink)

However, there are a few points about what we can call ‘relation’ in Aristotle’s works: 1. Sound is always of something in relation to something and in something and it is impossible for one body only to generate a sound. (So., B, 8, 419b9-10) 2. Corresponding relation: ‘Let then C be to D as A, white, is to B, black; it follows alternado that C:A :: D:B. if then C and A belong to one subject, the case will be the (...) same with them as with D and B…’ 3. ‘And the case is similar in regard to the states of the soul, all of which (like those of body) exist in virtue of particular relations… In the first place, it is much more true of the possession of knowledge that it depends upon a particular relation. And further, it is evident that there is no becoming of these states. For that which is potentially possessed of knowledge becomes actually possessed of it not by being set in motion at all itself but by reason of the presence of something else; i.e. it is when it meets with the particular object that it knows in a manner the particular through its knowledge of the universal.’ (Phy., Z, 3) 4. The negation of a relation must be the negation of that relation and not of its elements: ‘For the expression ‘it is true’ stands on a similar footing to ‘it is.’ For the negation of ‘it is true to call it white’ is not ‘it is true to call it not-white’ but ‘it is not true to call it white.’ (PsA., A, 46, 52a32-) 5. The fact that Aristotle does not have any word for relation is taken by some scholars (e.g. Fabio Morales ) as an evidence that Aristotle lays emphasis on the relata instead of the relation itself. 6. Knowledge and relation. Aristotle has a very interesting assertion about the relation between knowledge and relation: ‘It is much more true of the possession of knowledge that it depends upon a particular relation [instead of alteration]. And further, it is evident that there is no becoming of these states. For that which is potentially possessed of knowledge becomes actually possessed of it not by being set in motion at all itself but by reason of the presence of something else: it is when it meets with the particular object that it knows in a manner the particular through its knowledge of the universal.’ (Phy., Z, 3) . (shrink)

Pain medication is one of the responses to the mercy argument that utilitarian ethicists use for justifying active euthanasia on the grounds of prevention of cruelty and appeal to beneficence. The researcher reinforces the significance of pain medication in meeting this challenge and considers it the most preferred response among various other responses. It is because of its realism and effectiveness. In exploring the mechanism and considerations related to pain medication, the researcher briefly touches the Catholic ethical position on the (...) issue, a position that cannot be ignored in the development of contemporary bioethics. The researcher particularly deliberates on the contemporary Islamic discourse on the issue; by furthering the debate in line with the Islamic legal maxims and general guidance from the primary sources of Islamic law and ethics. The resolution on the issue is sought by synthesizing the views and legal maxims (al-Qawaid al-Fiqhiyyah) on the issue, which in conclusion provide justification for pain medication by considerably regarding pain as necessity and pressing need. However, such resolution allows pain medication to the limit and proportion that removes the pain and prohibits overdosing the patient with medication that may directly cause the death. (shrink)

This study attempts an exposition of different perceptions of obligation to medical treatment that have emerged from the Islamic theological understanding and how they contribute to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This distinction is of practical significance in clinical practice, and its right understanding is also important to public funded healthcare authorities, guardians of the patients, health and life insurance (...) institutions, and employers who provide health care coverage to their employees. Not only these parties, but also lawyers and justice administration functionaries such as public prosecutors and judges are in need of understanding this distinction to deal with relevant litigations. The distinction could be made regarding terminally ill patients and non-terminally ill patients separately. The essential factors that matter in making the distinction between ordinary and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of medication. Regarding terminally ill patients, medical treatment can become extraordinary because of (1) patient capacity and (2) nature of medication. In both these case the deciding condition applies: the expert advice taken from a group of physicians. In regards to non- terminally ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be useless and futile, (2) treatment that endangers the life or cause more harm than what it removes, and (3) useful treatment, but the patient is unable to bear the cost. (shrink)

Recently there is an increasing technological development in intelligent tutoring systems. This field has become interesting to many researchers. In this paper, we present an intelligent tutoring system for teaching information security. This intelligent tutoring systems target the students enrolled in Advanced Topics in Information Security in the faculty of Engineering and Information Technology at Al-Azhar University in Gaza. Through which the student will be able to study the course and solve related problems. An evaluation of the intelligent tutoring systems (...) was carried out and the results were promising. (shrink)

Patient autonomy has a critical role in making decisions in medical practice and it is accepted by international conventions on health care and various national medical codes. However, pertaining to terminally ill patients, this right becomes very problematic in regards to end of life decisions. Utilitarian ethicists motivated by materialistic worldview and individualism have made patient autonomy based arguments for the permissibility of active euthanasia. An appraisal of pro-euthanasia arguments that include the best interest, golden rule, and autonomy is made (...) in this paper. The best interest and golden rule arguments are based on subjective moral judgment thus failing the universalization test. The argument from autonomy is unconvincing because of the confounded autonomy of the terminally ill patients. (shrink)

Davidson has attempted to offer his own solution to the problem of self-knowledge, but there has been no consensus between his commentators on what this solution is. Many have claimed that Davidson’s account stems from his remarks on disquotational specifications of self-ascriptions of meaning and mental content, the account which I will call the “Disquotational Explanation”. It has also been claimed that Davidson’s account rather rests on his version of content externalism, which I will call the “Externalist Explanation”. I will (...) argue that not only are these explanations of self-knowledge implausible, but Davidson himself has already rejected them. Thus, neither can be attributed to Davidson as his suggested account of self-knowledge. I will then introduce and support what I take to be Davidson’s official and independent account of self-knowledge, that is, his “Transcendental Explanation”. I will defend this view against certain potential objections and finally against the objections made by William Child. (shrink)

Abstract: The Spotify Status Dataset is a valuable resource that provides real-time insights into the operational status and performance of Spotify, a popular music streaming platform. This dataset contains a wide array of information related to server uptime, user activity, service disruptions, and more, serving as a critical tool for both Spotify's internal monitoring and the broader data analysis community. As digital services like Spotify continue to play a central role in music consumption, understanding the platform's status becomes crucial for (...) ensuring a seamless user experience. This dataset offers numerous research and analysis opportunities, whether you're interested in exploring service availability trends or investigating user behavior patterns during service disruptions. This study highlights the significance of the Spotify Status Dataset, its potential applications, and the valuable insights it can offer to various stakeholders, from Spotify engineers working to enhance service reliability to researchers studying the effects of downtime on user engagement. It invites readers on a journey through this dataset to uncover the secrets of Spotify's operational status and its impact on music enthusiasts worldwide. (shrink)

This article concerns the criteria for when a group can collectively hold a belief. By proposing a cognitive non-summative account of group belief (GB), I highlight three necessary features at the individual level: commonality, mutuality, and group-based considerations. My account asserts that group G believes proposition p if and only if a sufficient majority of its members believe (1) pG, where pG is “Given some G-based considerations, p,” and (2) “the majority of G also believe that pG.” The article critiques (...) three significant accounts of GB: Anthony Quinton’s simple summative account, Margaret Gilbert’s and Raimo Tuomela’s conative non-summative views, and Jennifer Lackey’s modified summativism. (shrink)

In this paper, an interpretation of "necessity", inspired by a Leibnizian idea and based on the method of dialogical logic, is introduced. The semantic rules corresponding to such an account of necessity are developed, and then some peculiarities, and some potential advantages, of the introduced dialogical explanation, in comparison with the customary explanation offered by the possible worlds semantics, are briefly discussed.

Through discussing scientific whaling, the paper brings the necessity of retrieving natural philosophy. The paper’s arguments favor an expanded vision of human encounter with nature, through the lens of natural philosophy, with a priority focus of expanding our imaginations to embrace the vast natural world. -/- There is no doubt that both the philosophy and science, two of the three significant areas of cultural and intellectual engagement (the other one is religion), have gone through changes over time. It is also (...) conspicuous that the modern natural science marginalized and suppressed specific concerns which were previously an indefeasible part of natural philosophy. -/- Bringing both historical and critical discussion of natural philosophy, the paper explores prospective retrieval of natural philosophy in contemporary modern science. Emphasizing the significance of natural philosophy’s imperatives both in the intellectual and field application of modern science, the paper reiterates commentary of Nicholas Maxwell, who advocates to correct three loopholes (Maxwell 2017): change the nature of social inquiry; opt aim-oriented rationality methods; and generalize the progress achieving methods of science. (shrink)

The “problem of memory” in epistemology is concerned with whether and how we could have knowledge, or at least justification, for trusting our apparent memories. I defend an inductive solution—more precisely, an abductive solution—to the problem. A natural worry is that any such solution would be circular, for it would have to depend on memory. I argue that belief in the reliability of memory can be justified from the armchair, without relying on memory. The justification is, roughly, that my having (...) the sort of experience that my apparent memory should lead me to expect is best explained by the hypothesis that my memories are reliable. My solution is inspired by Harrod’s (1942) inductive solution. Coburn (1960) argued that Harrod’s solution contains a fatal flaw. I show that my solution is not vulnerable to Coburn’s objection, and respond to a number of other, recent and likely objections. (shrink)

Abstract: In, this research embodies the spirit of interdisciplinary collaboration, bringing together data science, healthcare, and public health to address one of the most significant global health challenges in recent history. The achievements of this study underscore the potential of advanced machine learning techniques to enhance our understanding of the pandemic and guide effective decision-making. As we navigate the ongoing battle against COVID-19 and prepare for future health emergencies, the lessons learned from this research serve as a testament to the (...) power of data-driven insights and the unwavering commitment of the global scientific community in the face of adversity. (shrink)

Creativity and innovation is very part of human nature (fitrah) which makes human beings different from other beings that are so far found on the planet. The outcome of creativity can be both harmful and beneficial. And most of it depends on the moral standing of those to whom end products of such creativity are available. Islam gives high importance to health and the Muslim civilization that flourished in Bagdad and Spain during the medieval period made original contributions to medical (...) science. The contributions of the scholars of the age were led by religious ethics and spirit in pursuing, using, and creating knowledge. On the other hand, with the advent of modernity, science has received freedom to a greater extent to be ethics-free, neutral, and value- free. This approach has produced new important innovations in medical science and ways of their applications. Some of these innovations and their applications are beneficial and some others are beneficial too if guarded by appropriate ethics, yet some of the applications are questionable. After discussing the ethical repercussions of these innovations and applications, a general ethical framework on the subject is formulated on Islamic guidelines. (shrink)

The practice of assigning authorship for a scientific publication tends to raise two normative questions: 1) ‘who should be credited as an author?’; 2) ‘who should not be credited as an author but should still be acknowledged?’. With the publication of the revised version of The European Code of Conduct for Research Integrity (ECCRI), standard answers to these questions have been called into question. This article examines the ways in which the ECCRI approaches these two questions and compares these approaches (...) to standard definitions of ‘authorship’ and ‘acknowledgment’ in guidelines issued by the International Committee of Medical Journal Editors (ICMJE) and the World Association of Medical Editors (WAME). In light of two scenarios and the problems posed by these kinds of ‘real-world’ examples, we recommend specific revisions to the content of the ECCRI in order not only to provide a more detailed account of the tasks deserving of acknowledgment, but to improve the Code’s current definition of authorship. (shrink)

Miriam Schoenfield argues that moral realism and moral vagueness imply ontic vagueness. In particular, she argues that neither shifty nor rigid semantic accounts of vagueness can provide a satisfactory explanation of moral vagueness for moral realists. This paper constitutes a response. I argue that Schoenfield's argument against the shifty semantic account presupposes that moral indeterminacies can, in fact, be resolved determinately by crunching through linguistic data. I provide different reasons for rejecting this assumption. Furthermore, I argue that Schoenfield's rejection of (...) the rigid semantic account is based on a presupposition that ultimately implies the very same claim that is under dispute: the vagueness of moral predicates in imperfect languages persists in the perfect language, as well. (shrink)

In Justification without Awareness (2006), Michael Bergmann presents a dilemma for internalism from which he claims there is “no escape”: The awareness allegedly required for justification is either strong awareness, which involves conceiving of some justification-contributor as relevant to the truth of a belief, or weak awareness, which does not. Bergmann argues that the former leads to an infinite regress of justifiers, while the latter conflicts with the “clearest and most compelling” motivation for endorsing internalism, namely, that for a belief (...) to be justified its truth must not be an accident from the subject’s perspective. Bergmann’s dilemma might initially seem to have the force of a knock-down argument against the classical foundationalist accounts he considers, if not against all forms of internalism. I argue, however, that the weak-awareness horn of Bergmann’s dilemma is unsuccessful. Classical foundationalists can hold on to the main motivation for internalism and avoid a vicious regress of justifiers. (shrink)

بررسی استدلال و پاسخ شک‌گرایانة کریپکی و برخی از واکنش‌ها به آن .

In this paper, we distinguish between different sorts of assessments of algorithmic systems, describe our process of assessing such systems for ethical risk, and share some key challenges and lessons for future algorithm assessments and audits. Given the distinctive nature and function of a third-party audit, and the uncertain and shifting regulatory landscape, we suggest that second-party assessments are currently the primary mechanisms for analyzing the social impacts of systems that incorporate artificial intelligence. We then discuss two kinds of as-sessments: (...) an ethical risk assessment and a narrower, technical algo-rithmic bias assessment. We explain how the two assessments depend on each other, highlight the importance of situating the algorithm within its particular socio-technical context, and discuss a number of lessons and challenges for algorithm assessments and, potentially, for algorithm audits. The discussion builds on our team’s experience of advising and conducting ethical risk assessments for clients across dif-ferent industries in the last four years. Our main goal is to reflect on the key factors that are potentially ethically relevant in the use of algo-rithms, and draw lessons for the nascent algorithm assessment and audit industry, in the hope of helping all parties minimize the risk of harm from their use. (shrink)

I defend external world realism. I assume that the principle of inference to the best explanation is justified: roughly, a hypothesis that provides a better explanation of the total evidence is more probable than one that does not. I argue that the existence of a world of spatial objects provides a systematic explanation of the spatial contents of visual experience, and that it provides a better explanation than traditional skeptical hypotheses. This paper thus pursues the explanationist strategy of Laurence BonJour (...) and Jonathan Vogel. It is an improved, more compelling defense, for at least two reasons. First, the attention to spatial properties, and in particular to what I call perspectival projections, makes the explanatory power of the realist hypothesis much more vivid and concrete. Second, the argument preserves and elucidates much that seems correct in the explanationist arguments others have offered while avoiding significant problems and shortcomings. (shrink)

That i) there is a somehow determined chronology of Plato’s dialogues among all the chronologies of the last century and ii) this theory is subject to many objections, are points this article intends to discuss. Almost all the main suggested chronologies of the last century agree that Parmenides and Theaetetus should be located after dialogues like Meno, Phaedo and Republic and before Sophist, Politicus, Timaeus, Laws and Philebus. The eight objections we brought against this arrangement claim that to place the (...) dialogues like Meno, Phaedo and Republic both immediately after the early ones and before Parmenides and Theaetetus is epistemologically and ontologically problematic. -/- Key Words: Plato; chronology; knowledge; being; Parmenides -/- Introduction While the ancient philosophers, doxographers and commentators from Aristotle onward considered, more or less, the question of the date and arrangement of the dialogues (cf. Irwin 2008, 77 n. 69), they would not observe a firm necessity to consider the progress of Plato’s theories in dialogues, maybe because they did not think of any essential shift in there. We might be able to say, nevertheless, that the most prominent feature of the ancient attitude to Plato was its peculiar attention to the Republic and the Timaeus as the most mature works in his philosophy and also the consideration of Laws as a later work. This tendency can be discovered from the general viewpoint of the first chronologies of the early 19th century after starting to deal with the issue. That Schleiermacher observed Republic as the culmination of Plato’s philosophy and as one of the latest dialogues besides Laws and Timaeus could reflex the implicit chronology of the tradition in the first mirrors it found. Another tendency in Schleiermacher is taking the triology of Theaetetus, Sophist and Politicus as relatively early. From the last quarter of 19th century onward, stylometry helped scholars to establish a new framework to constructa new arrangement between the dialogues. Based on stylistic as well as literary findings, Campbell (1867, xxxff.) argued for the closeness of the style of Sophist and Politicus with Timaeus, Critias, Philebus and Lawsthat, especially because of the certain evidence about this last dialogue’s lateness, led to the consideration of all as late dialogues. Almost every other stylistic effort after Campbell approved the similarities between Sophist and Politicus with Timaeus, Critias, Philebus and Laws. The result of all such investigations led to a new chronology that, despite some differences, has a fixed structure in all its appearances. 1. The Standard Chronology of the Dialogues The chronologies that are now commonly accepted are mostly based on the arrangement of dialogues to three groups corresponding to three periods of Plato’s life, which became predominant after applying stylistic features in assessing the similarities between dialogues. The fact that all the stylometric considerations reached to the similar results about the date of dialogues while they were assessing different stylistic aspects helped the new chronology become prevailing not only among stylistic chronologies but also between those like Fine, Kahn and Vlastos who were inclined more to the content-based arrangements. Even this latter group could not neglect the apparently certain results of using the method of stylometry. This was the main reason, I think, that made what they called content-based chronology be under the domination of stylometry much more than they could expect. The division of the dialogues into three separate groups became something that most of the scholars took for granted so far as Kahn thinks this division 'can be regarded as a fixed point of departure in any speculation about the chronology of the dialogues' (1996, 44). Thereafter, all the chronologists are accustomed to divide the dialogues to three groups of early, middle and late corresponding to the three stages of Plato’s life. Nevertheless, some of them tried to make subdivisions among each group and introduce some of the dialogues as transitional between different periods and thus reached to a fourfold classification of the dialogues. Although theycould never achieve to a consensus about the place of some dialogues, about which we will discuss soon, the whole spirit of theirchronological arrangements is the same and thus compelling enough for us to unify all of them with the label of 'Standard Chronology of Dialogues' (SCD). We brought together some of the most famous chronologies in the table below to make a comparison easier and to show how all are approximately of the same opinion about the place of some dialogues. The following points must be noted about this table: 1. I divided the dialogues to eight groups of early, late early, transitional, early middle, late middle, post-middle, early late, and late. Although none of the chronologists applies this classification, it can be helpful to compare them. In this table, for example, if one of the chronologist’s beholds one of the dialogues as later than all the dialogues of middle group, it is considered here as late middle. Otherwise, if it is emphasized that it is after all of them, it is considered as post-middle. The same is true about the dialogues of the late group in which I regarded the first dialogues of that period as early late only in those who explicitly considered some dialogues as earlier than other ones in the late group. Though, therefore, some of the dialogues might have not been considered as forming a distinct class, they are distinguished here. A. SCD’s Early and Transitional Dialogues When we move from stylometric to content-based chronologies, the homogeneity between the dialogues of each group is more understandable. Guthrie (1975, v. 4, 50) distinguishes three groups, the first of them includes Apology, Crito, Laches, Lysis, Charmides, Euthyphro, Hippias Minor, Hippias Major, Protagoras, Gorgiasand Ion. In addition to Meno, Phaedo and Euthydems, his first group does not include Cratylus and Menexenus. Unlike Guthrie, almost all the other content-based chronologiesof our study desire to distinguish two categories inside the first group of which the latter must be considered as the transitional group leading to the dialogues of the middle period. Kahn distinguishes four groups of dialogues and arranges two of them before middle period dialogues. The first group including Apology, Crito, Ion, Hippias Minor, Gorgiasand Menexenus he calls 'early' or 'presystematic' dialogues (1998, 124). The second group he calls the 'threshold', 'pre-middle' or 'Socratic' dialogues including seven: Laches, Charmides, Lysis, Euthyphro, Protagoras, Euthydemus and Meno. Based on Vlastos’ arrangement we must distinguish Euthydemus, Hippias Major, Lysis, Menexenus and Meno as 'transitional' dialogues from the 'elenctic' dialogues that are the other dialogues of Kahn’smentioned first two groups plus the first book of theRepublic. Fine also distinguishes 'transitional' dialogues from early or 'Socratic' dialogues,but her transitional dialogues are Gorgias, Meno, Hippias Major, Euthydemus and Cratylus of which she thinks the last two dialogues are 'controversial' (2003, 1). Her Socratic dialogues are all the remaining dialogues of Kahn’s first two groups. In spite of all the differences between the mentioned chronologies, it can be seen that all of them are inclined to arrange the early dialogues in a way that: i) Besides the dialogues that are considered as late, it never includes Republic II-X, Theaetetus, Phaedrus and Parmenides. ii) It intends to consider the dialogues like Euthydemus and Hippias Majorthat look more critical as later among the earlier dialogues or as transitional group. iii) Those who do not consider Meno as a middle period dialogue place it in their second or transitional group. iv) None of the content-based chronologies considers Phaedo and Symposium as early. Stylometric chronologies also intend to put them either as last dialogues among their early ones or as middle. B. SCD’s Middle Period Dialogues Campbell listed Republic, Phaedrus, Parmenides and Theaetetus as his second group of dialogues, an idea thatwas accepted by Brandwood. Ledger’smiddle period dialogueshad Euthydemus, Symposium and Cratylus in addition to the dialogues that Campbell and Brandwood had mentioned as middle. Among content-based chronologies, Guthrie’s list of middle period dialogues did not include Parmenides but some dialogues which had been considered as early in stylometric ones: Meno, Phaedo, Republic, Symposium, Phaedrus, Euthydemus, Menexenus and Cratylus. In sofar as I know, Euthydemus and Menexenus have not been considered as middle by other content-based chronologists and Guthrie is an exception among them. That Phaedo, Phaedrus, Symposium and Republic were middle period dialogues almost all the philosophical chronologists like Kahn, Fine, Vlastos (except Rep.I), Irwin andKraut came along. The dialogues they do not string along about are Meno, Cratylus, Parmenides and Theaetetus. Those like Guthrie, Kraut and Irwin who did not consider Meno as early presumably posit it among middles. The same can be said about Cratylus in the suggested chronologies of Guthrie, Kahn, Vlastos and Kraut. Nonetheless, it is different in case of Parmenides and Theaetetus. Whereas all the mentioned stylometric chronologists like Campbell, Brandwood and Ledger set them among middle period dialogues,the philosophical chronologists, it might seem at first, did not arrive at a consensus about them. While Guthrie and Fine put them as the first dialogues of the late group, Vlastos and Kraut set them as the latest of the middle group, as well as Kahn who puts them as post-middle and amongst the late period dialogues. Regardless the way they classify their groups, their disagreement does not affect the arrangement of the dialogues: they all posit Parmenides and Theaetetus after the series of Meno, Phaedo, Phaedrus, Symposium and Republic and before Sophist, Politicus, Timaeus, Philebus and Laws. To sum up SCD’s arrangement of the middle period dialogues we can add: v) Republic and Phaedrus have been considered by all the mentioned chronologists as dialogues of the middle period. vi) All the philosophical chronologies have reached a consensus about setting Phaedo and Symposium alongside with Republic and Phaedrus as middle. vii) While Stylometric alongside some philosophic chronologists arrange Parmenides and Theaetetus among their middle period dialogues and mostly as the latest among them, other philosophical chronologists put them as the early among the late dialogues. We can conclude then that SCD intends to locate these two dialogues at the boundary between the middle and late period dialogues. -/- . (shrink)

This paper aims to suggest a new arrangement of Plato’s dialogues based on a different theory of the ontological as well as epistemological development of his philosophy. In this new arrangement, which proposes essential changes in the currently agreed upon chronology of the dialogues, Parmenides must be considered as criticizing an elementary theory of Forms and not the theory of so-called middle dialogues. Dated all as later than Parmenides, the so-called middle and late dialoguesare regarded as two consecutive endeavors to (...) resolve the problems drawn out in there; an effort in the theory of knowledge through Theaetetus, Meno and Phaedo and another in ontology through the second part of Parmenides, Sophist and Republic. -/- Key Words: Plato; chronology; development; ontology; epistemology -/- Introduction There are many determinative factors regarding the chronology of the dialogues about which our informationis terribly deficient. There is no certain evidence about the date of each of the dialogues, nor any reliable information about the beginning and ending time of Plato’s writing. The most determinative issue among all chronological matters, I am inclined to insist, is the question that if did Plato use to manipulate or, as Dionysius of Halicarnassus said (1808, 406), polish, comb and curl his previously written dialogues and, if so, to what extent? That there is almost no answer to this most crucial issue shows how far deficient, indefinite and inconclusive the chronological plans can be. The fact that we do not even have enough information to decide, in case of Socratic dialogues, to what extent they are reporting or reflecting the actual dialogues of historical Socrates, and to what extent they are Plato-made stories so that even now we have a schizophrenic character between Socrates and Plato, can be good evidence for this deficiency. There are, nevertheless, somemore certain informations that can be contributive in case of the arrangement of some dialogues. a) The only external evidence provided by Aristotle that Lawswas written after Republic (Politics, II, 6) which was repeated by others . b) Few internal evidences provided by references in dialogues themselves including: i) the cross references in the Sophist 217a and Politicus 257a and 258b which indicate the prior composition of Sophist; ii) Timaeus 27 which hints to Critias as its sequel; iii) Theaetetus 183e where Socrates says he met Parmenides when he was young which has been taken as a reference to Parmenides; iv) a similar reference to the discussion of young Socrates with Parmenides this time in Sophist 217c; v) Sophist 216a refers to a previous discussion which has been thought to be referring to Theaetetus, and vi) the Timaeus 17b-19b in which Socrates tries to summarize his previous dialogue about the structure of cities, and the kind of men these cities must bring up to become the best people and so on which, among the dialogues we have now, must refer to Republic. (shrink)

In this paper, I propose to look closely at certain crucial aspects of the logic of Rawls' argument in Political Liberalism and related subsequent writings. Rawls' argument builds on the notion of comprehensiveness, whereby a doctrine encompasses the full spectrum of the life of its adherents. In order to show the mutual conflict and irreconcilability of comprehensive doctrines, Rawls needs to emphasise the comprehensiveness of doctrines, as their irreconcilability to a large extent emanates from that comprehensiveness. On the other hand, (...) in order to show the possibility and plausibility of the political liberal solution he needs to emphasise that most of these doctrines are reasonable: i.e., they are willing to cede a portion of their authority to political liberalism for the right reasons. Yet, if they are willing to cede a portion of their authority to a political conception they cannot be as comprehensive as we initially thought they were. All these elements highlight the tension in the argument itself. I suggest that many of these tensions can be removed by making Rawls' account more flexible. In this context I propose certain amendments to Rawls' account, which may overcome some of the tensions mentioned above. (shrink)

Relative blindsight is said to occur when different levels of subjective awareness are obtained at equality of objective performance. Using metacontrast masking, Lau and Passingham reported relative blindsight in normal observers at the shorter of two stimulus-onset asynchronies between target and mask. Experiment 1 replicated the critical asymmetry in subjective awareness at equality of objective performance. We argue that this asymmetry cannot be regarded as evidence for relative blindsight because the observers’ responses were based on different attributes of the stimuli (...) at the two SOAs. With an invariant criterion content , there was no asymmetry in subjective awareness across the two SOAs even though objective performance was the same. Experiment 3 examined the effect of criterion level on estimates of relative blindsight. Collectively, the present results question whether metacontrast masking is a suitable paradigm for establishing relative blindsight. Implications for theories of consciousness are discussed. (shrink)

Laurence BonJour and more recently James Beebe have argued that the best way to defend the claim that abduction or inference to the best explanation is epistemically justified is the rationalist view that it is justified a priori. However, rationalism about abduction faces a number of challenges. This chapter focuses on one particular, highly influential objection, that there is no interpretation of probability available which is compatible with rationalism about abduction. The rationalist who wants to maintain a strong connection between (...) epistemic justification and probability would do best to rely on a Keynesian interpretation of probability. However, the latter is vulnerable to Ramsey’s famous criticism that we do not seem to perceive or be aware of such probabilities. The chapter argues that Ramsey’s criticism is unsuccessful, and that there are good reasons to be optimistic about our ability to have access to probabilities relevant to abductive inference. (shrink)