Artikel ini bertujuan untuk menjelaskan asumsi dasar dari filsafat Graham Harman (1968– ) yang disebut dengan Object-Oriented Philosophy. Latar belakang pemikiran Harman adalah kritiknya terhadap tendensi filsafat barat yang cenderung menjelaskan realitas secara problematis dengan dua cara, yakni mereduksi objek ke unit terkecil (undermining) atau menolak unifikasi objek dalam satu hal (overmining). Masalah dari kecenderungan pertama adalah ketidakmampuan menjelaskan kemunculan dan ketahanan objek, sedangkan masalah kecenderungan kedua adalah ketidamampuan menjelaskan perubahan objek. Untuk mengatasi dua kecenderungan tersebut, Harman mengembangkan pemikiran tentang (...) objek yang didapat dengan pembacaan kritis atas gagasan intensionalitas Husserl, peranti Heidegger, dan monadologi Leibniz. Dua kesimpulan penting Harman untuk mengatasi problem tersebut adalah: pertama, membagi objek dan kualitas menjadi masing-masing dua bagian, sehingga terdapat empat hal dalam objek, yakni objek real, kualitas real, objek sensual, dan kualitas sensual. Kedua, memperluas relasi yang tidak hanya terjadi antar objek dan kualitas, tetapi juga antar objek dengan objek, dan kualitas dengan kualitas, sehingga terdapat sepuluh model hubungan dalam objek. Kedua jawaban Harman tersebut membuatnya dapat menjawab problem perubahan dengan penempatan kausalitas pada ranah sensual, dan problem kemunculan dan ketahanan objek dengan gagasan Fisi–Fusi. Konsekuensi dari filsafat yang dikembangkan Harman adalah hilangnya posisi sentral manusia dalam filsafat serta pembatasan keseluruhan hubungan dalam realitas. (shrink)

Using a time-lagged design, we tested the main effects of Islamic Work Ethic (IWE) and perceived organizational justice on turnover intentions, job satisfaction, and job involvement. We also investigated the moderating influence of IWE in justice–outcomes relationship. Analyses using data collected from 182 employees revealed that IWE was positively related to satisfaction and involvement and negatively related to turnover intentions. Distributive fairness was negatively related to turnover intentions, whereas procedural justice was positively related to satisfaction. In addition, procedural justice was (...) positively related to involvement and satisfaction for individuals high on IWE however it was negatively related to both outcomes for individuals low on IWE. For low IWE, procedural justice was positively related to turnover intentions, however it was negatively related to turnover intentions for high IWE. In contrast, distributive justice was negatively related to turnover intentions for low IWE and it was positively related to turnover intentions for high IWE. (shrink)

With a diverse sample (N = 231 paired responses) of employees from various organizations in Pakistan, the authors tested for the main effects of perceived organizational politics and psychological capital on turnover intentions, job satisfaction, and supervisor-rated job performance. They also examined the moderating influence of psychological capital in the politics–outcomes relationships. Results provided good support for the proposed hypotheses. While perceived organizational politics was associated with all outcomes, psychological capital had a significant relationship with job satisfaction and supervisor-rated performance (...) only. As hypothesized, the negative relationship of perceived organizational politics with job satisfaction and supervisor-rated performance was weaker when psychological capital was high. However, the result for turnover intentions was counter to expectations where the politics–turnover intention relationship was stronger when psychological capital was high. (shrink)

This study examines the impact of Islamic Work Ethic on organizational citizenship behaviors and knowledge-sharing behaviors among university employees in Pakistan. A total of 215 respondents from public sector educational institutions participated in this research. The findings suggest that IWE has a positive effect on OCBs. In other words, individuals with high IWE demonstrate more citizenship behaviors than those with low IWE. The findings also suggest a positive effect of IWE on KSBs. Individuals with high IWE exhibit more KSBs than (...) those with low IWE. The paper also discusses the theoretical and practical implications of these findings. (shrink)

This sixth volume of Collected Papers includes 74 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2015-2021 by the author alone or in collaboration with the following 121 co-authors from 19 countries: Mohamed Abdel-Basset, Abdel Nasser H. Zaied, Abduallah Gamal, Amir Abdullah, Firoz Ahmad, Nadeem Ahmad, Ahmad Yusuf Adhami, Ahmed Aboelfetouh, Ahmed Mostafa Khalil, Shariful Alam, W. Alharbi, Ali Hassan, Mumtaz Ali, Amira S. Ashour, Asmaa Atef, Assia Bakali, Ayoub Bahnasse, A. A. Azzam, Willem K.M. Brauers, Bui (...) Cong Cuong, Fausto Cavallaro, Ahmet Çevik, Robby I. Chandra, Kalaivani Chandran, Victor Chang, Chang Su Kim, Jyotir Moy Chatterjee, Victor Christianto, Chunxin Bo, Mihaela Colhon, Shyamal Dalapati, Arindam Dey, Dunqian Cao, Fahad Alsharari, Faruk Karaaslan, Aleksandra Fedajev, Daniela Gîfu, Hina Gulzar, Haitham A. El-Ghareeb, Masooma Raza Hashmi, Hewayda El-Ghawalby, Hoang Viet Long, Le Hoang Son, F. Nirmala Irudayam, Branislav Ivanov, S. Jafari, Jeong Gon Lee, Milena Jevtić, Sudan Jha, Junhui Kim, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Songül Karabatak, Abdullah Kargın, M. Karthika, Ieva Meidute-Kavaliauskiene, Madad Khan, Majid Khan, Manju Khari, Kifayat Ullah, K. Kishore, Kul Hur, Santanu Kumar Patro, Prem Kumar Singh, Raghvendra Kumar, Tapan Kumar Roy, Malayalan Lathamaheswari, Luu Quoc Dat, T. Madhumathi, Tahir Mahmood, Mladjan Maksimovic, Gunasekaran Manogaran, Nivetha Martin, M. Kasi Mayan, Mai Mohamed, Mohamed Talea, Muhammad Akram, Muhammad Gulistan, Raja Muhammad Hashim, Muhammad Riaz, Muhammad Saeed, Rana Muhammad Zulqarnain, Nada A. Nabeeh, Deivanayagampillai Nagarajan, Xenia Negrea, Nguyen Xuan Thao, Jagan M. Obbineni, Angelo de Oliveira, M. Parimala, Gabrijela Popovic, Ishaani Priyadarshini, Yaser Saber, Mehmet Șahin, Said Broumi, A. A. Salama, M. Saleh, Ganeshsree Selvachandran, Dönüș Șengür, Shio Gai Quek, Songtao Shao, Dragiša Stanujkić, Surapati Pramanik, Swathi Sundari Sundaramoorthy, Mirela Teodorescu, Selçuk Topal, Muhammed Turhan, Alptekin Ulutaș, Luige Vlădăreanu, Victor Vlădăreanu, Ştefan Vlăduţescu, Dan Valeriu Voinea, Volkan Duran, Navneet Yadav, Yanhui Guo, Naveed Yaqoob, Yongquan Zhou, Young Bae Jun, Xiaohong Zhang, Xiao Long Xin, Edmundas Kazimieras Zavadskas. (shrink)

This paper delves into the enigmatic figure of Tom Bombadil in J.R.R. Tolkien’s \textit{The Lord of the Rings}, offering a fresh reinterpretation through the lens of Indian metaphysics. Bombadil’s detachment from the One Ring and his carefree existence suggest philosophical parallels with non-dual traditions, particularly Advaita Vedanta and Kashmir Shaivism. By analyzing Bombadil alongside the concepts of the Avadhūta and \emph{jivanmukta}, this paper aligns his character with the Indian metaphysical notion of transcendence beyond dualism. -/- Moreover, Bombadil’s relationship with Goldberry (...) is interpreted as a reflection of the Shiva-Shakti dynamic from Kashmir Shaivism, representing the archetypal union of consciousness and energy. This paper further positions Bombadil as embodying pure, formless consciousness—a non-dual, attributeless aspect of Eru Ilúvatar. While acknowledging Tolkien's Catholic influences, this paper demonstrates that Bombadil's role resonates with universal themes of transcendence and consciousness, revealing his centrality as a figure that challenges the dualistic moral and metaphysical structures of Middle-earth. (shrink)

The results revealed that students who remained in China experienced challenges which included anxiety, closure of campuses, lockdown, their parents’ concern regarding health issues, and not being able to meet with friends. On the other hand, students who had left China during the pandemic were confined to their home countries. This group of students experienced more severe problems than the students who remained in China. Since the transition to home countries was “unplanned,” they were not ready to readjust to their (...) native culture and were vulnerable to severe reverse culture shock. Upon returning to their home countries, international students faced a number of challenges, including readjustment to their home countries and changes in their lives in host and home countries. In addition, they lost social and academic resources, such as the disruption of study environment, losing important group memberships, financial constraints, visa expiry, graduation delay, and academic suspension. (shrink)

This paper delves into the enigmatic figure of Tom Bombadil in J.R.R. Tolkien’s 'The Lord of the Rings', offering a fresh reinterpretation through the lens of Indian metaphysics. Bombadil’s detachment from the One Ring and his carefree existence suggest philosophical parallels with non-dual traditions, particularly Advaita Vedanta and Kashmir Shaivism. By analyzing Bombadil alongside the concepts of the Avadhūta and Jivanmukta, this paper aligns his character with the Indian metaphysical notion of transcendence beyond dualism. -/- Moreover, Bombadil’s relationship with Goldberry (...) is interpreted as a reflection of the Shiva-Shakti dynamic from Kashmir Shaivism, representing the archetypal union of consciousness and energy. This paper further positions Bombadil as embodying pure, formless consciousness—a non-dual, attributeless aspect of Eru Ilúvatar. While acknowledging Tolkien's Catholic influences, this paper demonstrates that Bombadil's role resonates with universal themes of transcendence and consciousness, revealing his centrality as a figure that challenges the dualistic moral and metaphysical structures of Middle-earth. (shrink)

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them ; 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances ; 3) social kinds whose existence and that of their instances depend in (...) part on specific attitudes that human beings have towards them . Although all three kinds of social kinds are mind-dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked. (shrink)

As we explore panentheism, what can we learn from Rāmānuja's Viśiṣṭādvaita? Although widely acknowledged as a panentheist, in the contemporary debate on how to characterize panentheism, Rāmānuja barely features. But Rāmānuja's position is worth studying not just because it bears on taxonomical questions. Among its interesting features is a conception on which devotional love, bhakti, serves an epistemic function that is also of crucial soteriological relevance. This chapter addresses both these topics. First, Rāmānuja's Viśiṣṭādvaita is used to cast doubt on (...) a characterization of panentheism recently proposed by Mikael Stenmark. Second, Rāmānuja's conception of bhakti is juxtaposed with two conceptions of love that serve an analogous dual function: Weil's conception of supernatural love and Murdoch's conception of love as just attention. Rāmānuja's position, it is argued, is distinct, partly due to his panentheist commitments, but it also shares a number of features with the other two. In closing, it is suggested that for further comparative work on these three, ample room remains. (shrink)

This paper examines the phenomenon of ‘interactive kinds’ first identified by Ian Hacking. An interactive kind is one that is created or significantly modified once a concept of it has been formulated and acted upon in certain ways. Interactive kinds may also ‘loop back’ to influence our concepts and classifications. According to Hacking, interactive kinds are found exclusively in the human domain. After providing a general account of interactive kinds and outlining their philosophical significance, I argue that they are not (...) confined to the human realm, but that they can also occur elsewhere. Hence, I conclude by arguing that interactive kinds pose a challenge to scientific realism about kinds by making it difficult to make a distinction between real and non-real kinds. (shrink)

There are many ways of construing the claim that some categories are more “natural" than others. One can ask whether a system of categories is innate or acquired by learning, whether it pertains to a natural phenomenon or to a social institution, whether it is lexicalized in natural language or requires a compound linguistic expression. This renders suspect any univocal answer to this question in any particular case. Yet another question one can ask, which some authors take to have a (...) bearing on the issue of the naturalness of categories, is whether a system of categories constitutes a unique way of organizing a particular set of entities or phenomena, or whether there are other legitimate classification schemes that can coexist with it. Another way of putting this is by asking whether systems of categories can cut across one another, and if so, under what circumstances. Some philosophers have claimed that crosscutting systems of categories cannot exist as genuine natural kinds. This paper examines that claim and puts forward some counterexamples, concluding that this notion of natural kind is not in tune with scientific classification and ought to be rejected in favor of an alternative. (shrink)

Brain tumors pose significant challenges in modern healthcare, with accurate and timely diagnosis crucial for determining appropriate treatment strategies. Artificial intelligence has made significant advancements in recent years. Rule-based expert systems (if-then rule-based systems) have emerged as a promising approach for clinical decision-making in brain tumor diagnosis. In this paper, we present "A CLIPS-Based Expert System for Brain Tumor Diagnosis," which leverages a set of 14 if-then rules to diagnose brain tumors with three possible outcomes: 1) Confirm the diagnosis of (...) a brain tumor, 2) Consider the possibility of a brain tumor that has metastasized, and 3) Consider the possibility of a brain tumor. Our expert system offers a user-friendly interface, enabling users to select symptoms and receive a diagnosis based on the provided information. This paper discusses the expert system's development, implementation, and evaluation, highlighting its potential to facilitate brain tumor diagnosis and decision-making in clinical settings. Additionally, we provide a literature review that contextualizes our expert system within the broader landscape of rule-based expert systems for brain tumor diagnosis, examining their effectiveness, limitations, and challenges. (shrink)

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

The object of this paper is to elaborate an understanding of Islamic law and legal theory in terms of the conceptual framework provided by Legal Positivism. The study is not based on denying or contesting the claim of Islamic law to being of divine origin; rather, it is based on the historical reality of Islamic law as part of a (once) living legal tradition, with structure, method, and theory, regardless of claims of origin. It will be suggested that Ash‘arism may (...) be taken as providing an Islamic version of Legal Positivism, and that the objections which Mu‘tazilism raised in the face of Ash‘arism were not different in substance from some of the objections that have been directed at contemporary Legal Positivism. It will also be suggested that the Ash‘arites and the Mu‘tazilites were not opposed to each other in the way they are commonly supposed to have been. Rather, they were preoccupied with different notions of what it is to be obliged (to have an obligation) to do something. (shrink)

This paper is a study of Conspiracy Theory, the theory according to which the causes which explain the occurrence of many events and phenomena are not the officially advertised causes which the public media present us with; rather, the events and phenomena in question should be viewed as the work of agents and agencies that operate in secret in the service of projects that may or not be publicly known. The paper discusses the relation between theory and evidence and compares (...) conspiracy theories to others, especially scientific theories. Two conclusions emerge. Firstly, a theory should not be rejected merely on the ground that it is a conspiracy theory. Secondly, most conspiracy theories do not deserve to be taken seriously because of the consequences which follow from their method of dealing with counter evidence. -/- يناقش هذا البحث نظرية المؤامرة من جوانبها المنطقية والمنهجية والابستمولوجية. ينتهي البحث الى هاتين النتيجتين.أولا، لا ينبغي رفض نظرية ما لمجرد كونها نظرية مؤامرة، فليس هناك من حيث المبدأ ما يمنع ان تكون نظرية ما من نظريات المؤامرة صادقة. ثانيا، ومع ذلك هناك بعض الاعتبارات التي تدعونا للتشكك في مصداقية الاغلبية الساحقة من نظريات المؤامرة المتداولة. تتعلق هذه الاعتبارات بالتبعات التي تترتب على طريقة نظريات المؤامرة في التعامل مع البينات المضادة. (shrink)

I will begin by proposing a taxonomy of taxonomic positions regarding the mind–brain: localism, globalism, revisionism, and contextualism, and will go on to focus on the last position. Although some versions of contextualism have been defended by various researchers, they largely limit themselves to a version of neural contextualism: different brain regions perform different functions in different neural contexts. I will defend what I call “environmental-etiological contextualism,” according to which the psychological functions carried out by various neural regions can only (...) be identified and individuated against an environmental context or with reference to a causal history. While this idea may seem innocuous enough, it has important implications for a structure-to-function mapping in the mind and brain sciences. It entails that the same neural structures can subserve different psychological functions in different contexts, leading to crosscutting psycho-neural mappings. I will try to illustrate how this can occur with reference to recent research on episodic memory. (shrink)

There are many types of political culture as well as many elements to be found in each type of political culture. The present study will be limited in two ways. Firstly, we shall not deal with all the elements of political culture. We shall focus on what has been called the "Affective Attitudes" element, which we take to include feelings and emotional proclivities, which to us, are inseparable from values and evaluations. Secondly, we shall not focus on all types of (...) political cultures, but rather on democratic political culture. We plan to study one particular conceptual relation between (democratic) political culture and (democratic) political system. This is the relation of congruence. This relation is less controversial than causal relation which some theorists propose as holding between political culture and political system. However, it does suggest concepts that can be used in formulating causal hypotheses that can be empirically tested. مناقشة لطبيعة الثقافة السياسية التي تتوائم مع تتوائم مع النظام السياسي الديمقراطي. سوف يجري التركيز على التوجهات الانفعالية (المشاعر العواطف والقيم) التي تشكل جزءا هاما من الثقافة السياسية -/- . (shrink)

محاضرة القيت في المركز العربي للدراسات وابحاث السياسات (الدوحة/قطر) في العام 2018. تعرض المحاضرة لمفاهيم مختلفة حول عبور التخصصات وتحاول ان تبين من منها يمكن ان يؤخذ بجدية ومن منها لا يصمد امام الامتحان النقدي. ينتهي المحاضر الى القول بان هناك عبور للتخصصات بمعني او معاني تتسم بالبراءة ويمكن التعايش معها، كما ان هناك مفاهيم أخرى ليست واضحة المعنى، واخرى معادية لفكرة وجود تخصصات في المقام الأول. يحاجج المحاضر ان ليس هناك مبرر قوي للتنكر للتخصصات ولا لمحو الحدود بينها، وان (...) القول بخلاف ذلك ينم عن رؤية سطحية للنظرية العلمية وشروط امكان التوصل اليها. (shrink)

This chapter (5) focuses on the concept of the forgiving God in Islamic religion and theology and claims that Islamic thinking about divine forgiveness accommodates two different views that emphasize two different attributes of God: justice and mercy. The first view is associated with a rationalist school of theology known as Mu'tazilism, while the second is associated with a fideistic school known as Ash'arism. The author argues that the first view, which is based on a strict calculus of desert, leaves (...) little or no room for mercy, and that the second view is more true to our ordinary notion of forgiveness. (shrink)

The object of this paper is to present and discuss the way democracy is conceived of by some prominent Islamic thinkers. Their position is that democracy, rightly understood, is simply a method of dispensing, sharing, and managing political authority, and as such does not imply secularism or other values and practices that are associated with liberalism. This paper is conceived of within a broader project to theorize the relations (actual and possible) between Islam, democracy, and modernity.

(English abstract further below.) -/- Wer denkt, Polyamorie erfordere ein geringeres Maß an Verpflichtung als Zweierbeziehungen, der liegt gründlich daneben. Wie aber gestaltet sich polyamoröse wechselseitige Verpflichtung idealerweise? In diesem Beitrag untersuche ich, ob sich ein bestimmtes, auf Iris Murdochs Konzeption von Liebe als gerechter Aufmerksamkeit beruhendes Ideal wechselseitiger Verpflichtung in romantischen Partnerschaften fruchtbar auf polyamoröse Beziehungsgeflechte anwenden lässt. Ich beginne damit, Murdochs im deutschsprachigen Raum kaum rezipierte Liebeskonzeption ausführlich darzustellen und diese dabei von Simone Weils Position abzugrenzen, der Murdoch (...) wesentliche Elemente entnimmt. In einem zweiten Schritt skizziere ich das von Murdochs Position inspirierte Ideal wechselseitiger Verpflichtung. In Auseinandersetzung mit Überlegungen, die John Enman-Beech und Julienne Obadia mit Blick auf die in polyamorösen Beziehungsgeflechten verbreitete Praxis angestellt haben, Beziehungsvereinbarungen einzugehen, werbe ich drittens für die skizzierte Idealkonzeption, indem ich zeige, dass sich mit ihr den von Enman-Beech und Obadia aufgeworfenen Herausforderungen, die sich im Zuge intrapolykularer Beziehungsvereinbarungen stellen, in zwei Hinsichten mit Erfolg begegnen lässt. Erstens hebe ich hervor, dass eine am skizzierten Ideal orientierte Praxis bereits die Art von prozeduralen Normen implementiert, auf deren Bedeutung Enman-Beech zu Recht hinweist. Zweitens argumentiere ich dafür, dass das skizzierte Ideal nicht den Schwierigkeiten ausgesetzt ist, die sich nach Obadia mit denjenigen Elementen intrapolykularer Beziehungsvereinbarungen verbinden, die sie als Vertragskomplex bezeichnet, und ein weniger pessimistisches Bild davon nahelegt, wie vermittelst solcher Beziehungsvereinbarungen konstituierte Individuen aufzufassen sind. -/- ENGLISH ABSTRACT: In this paper, I focus on a certain ideal conception of how lovers may commit to each other in polyamorous relationships. Drawing on an analysis of Iris Murdoch’s adaptation of Simone Weil’s ideas, I sketch what I have elsewhere called the ideal lovers’ pledge—a conception of a commitment between lovers that is spelled out in terms of Weil’s and Murdoch’s shared notion of love as just attention. I then argue that this conception is well-suited to meet certain challenges that arise in the context of thinking about relationship agreements in polyamorous relationships, challenges that have been brought out in recent work by John Enman-Beech and Julienne Obadia. First, I show that practices of forging relationship agreements in polyamorous relationships that are oriented toward the ideal I propose will naturally implement the kind of procedural norms that Enman-Beech rightly highlights. Second, I argue that the ideal I propose does not generate the kinds of problems that according to Obadia arise due to a constellation of assumptions that she thinks underlie the practice of forging relationship agreements in polyamorous relationships – a constellation she dubs the contract complex. The proposed ideal thus suggests an alternative under-standing of such agreements and implies a less pessimistic account of what kind of individuals are constituted by way of forging such agreements. (shrink)

This paper aims at clarifying the role which the concept of 'divine sovereignty ' plays in the discussions which are taking place among Islamic thinkers (and others) concerning the possibility of democracy in an Islamic context. It argues that 'sovereignty ' has at least two meanings, one 'f'actual', the other 'normative'. The paper also argues that the second sense of 'sovereignty ' allows us to construe ta!k o{ 'divine sovereignty' as an attempt by Islamic thinkers to go beyond the merely (...) procedural views of democracy which focus on the familiar procedures o( power contestation, election and accountability. (shrink)

My aim is to argue that forgiveness may be conceived by analogy to healing. The analogy is not self-evident, but a number of subsidiary analogies will be seen to point in its direction, or so I will argue. In the course of the discussion we shall see how injustice (and wrong-doing) may be compared to physical injury (both change the state of the sufferer to the worse), and how the resentment caused by suffering injustice may be compared to the physical (...) pain caused by injury (both are aversive, action-motivating states). The analogies will be illustrated and supported by concrete examples, ultimately suggesting that, in an important sense, when we forgive, we actually heal. (shrink)

Kinds that share historical properties are dubbed “historical kinds” or “etiological kinds,” and they have some distinctive features. I will try to characterize etiological kinds in general terms and briefly survey some previous philosophical discussions of these kinds. Then I will take a closer look at a few case studies involving different types of etiological kinds. Finally, I will try to understand the rationale for classifying on the basis of etiology, putting forward reasons for classifying phenomena on the basis of (...) diachronic features, thereby making a provisional case for considering at least some etiological kinds to be natural kinds. (shrink)

This paper is a discussion of the ways in which the notion of public reason has come to manifest itself in recent Islamic writings. The discussion is part of an effort to discover a common language in terms of which Islamic and liberal/secular discourses about democracy and public debate can be understood. The difficult question we are left with is whether it is permissible to speak of “public reason” sans phrase, or whether the notion must always be qualified by reference (...) to culture and religion. (shrink)

A discussion of the intellectual impact which Modernity has had on Islamic religious consciousness.

The object of this paper is to explore the possibility defending women's rights (or, more broadly, expressing women's concerns) within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and (for feminists) should govern the practice of "religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur'anic and Islamic teachings to changing realities and circumstances.

This article focuses on the interrelationship of law and life in human rights. It does this in order to theorize the normative status of contemporary biopower. To do this, the case law of Article 2 on the right to life of the European Convention on Human Rights is analysed. It argues that the juridical interpretation and application of the right to life produces a differentiated governmental management of life. It is established that: 1) Article 2 orients governmental techniques to lives (...) in order to ensure that both deprivation and protection of lives is lawful; 2) A proper application of Article 2 grounds itself on a proper discrimination of lives which causes Article 2 to be applied universally but not uniformly to all juridical subjects; 3) The jurisprudence of Article 2 is theoretically appreciable only in a ‘politics of life’. Finally, the article ends with a plea to analyse other fundamental human rights in the context of ‘biopolitical governmentality’. (shrink)

Asking whether the sexes are natural kinds amounts to asking whether the categories, female and male, identify real divisions in nature, like the distinctions between biological species, or whether they mark merely artificial or arbitrary distinctions. The distinction between females and males in the animal kingdom is based on the relative size of the gametes they produce, with females producing larger gametes (ova) and males producing smaller gametes (sperm). This chapter argues that the properties of producing relatively large and small (...) gametes are causally correlated with a range of other properties in a wide variety of organisms, and this is what makes females and males natural kinds in the animal kingdom. The chapter concludes with a discussion of the relationship between sex and gender: while the difference between the sexes is biologically grounded, the difference between genders is socially based. Since gender depends in part on the perception of sex, whether or not gender is real or not does not depend on whether sex is, since social reality is constituted in part by our perceptions. The claim that sexes are natural kinds in the animal kingdom does not imply that the biological differences among female and male humans do and should have social consequences. (shrink)

This chapter explains how two seemingly unrelated theories in the fields of morality and emotion conspire to make the notion of forgiveness seem (doubly) impossible. The discussion of the paradoxical nature of forgiveness is followed by a proposal about the relation between affect and cognition which reconciles conflicting claims and vindicates the coherence of the notion of forgiveness.

Innate cognitive capacities are widely posited in cognitive science, yet both philosophers and scientists have criticized the concept of innateness as being hopelessly confused. Despite a number of recent attempts to define or characterize innateness, critics have charged that it is associated with a diverse set of properties and encourages unwarranted inferences among properties that are frequently unrelated. This criticism can be countered by showing that the properties associated with innateness cluster together in reliable ways, at least in the context (...) of the study of cognition. Even though the causal connections between these cognitive properties are not always strict, they are robust enough to warrant considering innateness to be a natural kind as used in contemporary cognitive science. (shrink)

This paper attempts to articulate a dispositional account of innateness that applies to cognitive capacities. After criticizing an alternative account of innateness proposed by Cowie (1999) and Samuels (2002), the dispositional account of innateness is explicated and defended against a number of objections. The dispositional account states that an innate cognitive capacity (output) is one that has a tendency to be triggered as a result of impoverished environmental conditions (input). Hence, the challenge is to demonstrate how the input can be (...) compared to the output and shown to be relatively impoverished. I argue that there are robust methods of comparing input to output without measuring them quantitatively. (shrink)

Griffiths and Machery (2008) have argued that innateness is a folk notion that obstructs inquiry and has no place in contemporary science. They support their view by criticizing the canalization account of innateness (Ariew, 1999, 2006). In response, I argue that the criticisms they raise for the canalization account can be avoided by another recent account of innateness, the triggering account, which provides an analysis of the concept as it applies to cognitive capacities (Khalidi, 2002, 2007; Stich, 1975). I also (...) claim that they have not demonstrated that the folk notion of innateness is unsuitable for rehabilitation in a science of cognition. I conclude that they have not made the case that the notion of innateness ought to be eliminated from a scientific account of the mind. (shrink)

This paper advocates a dispositional account of innate cognitive capacities, which has an illustrious history from Plato to Chomsky. The "triggering model" of innateness, first made explicit by Stich ([1975]), explicates the notion in terms of the relative informational content of the stimulus (input) and the competence (output). The advantage of this model of innateness is that it does not make a problematic reference to normal conditions and avoids relativizing innate traits to specific populations, as biological models of innateness are (...) forced to do. Relativization can be avoided in the case of cognitive capacities precisely because informational content is involved. Even though one cannot measure output relative to input in a precise way, there are indirect and approximate ways of assessing the degree of innateness of a specific cognitive capacity. (shrink)

This paper discusses a philosophical issue in taxonomy. At least one philosopher has suggested thc taxonomic principle that scientific kinds are disjoint. An opposing position is dcfcndcd here by marshalling examples of nondisjoint categories which belong to different, cocxisting classification schcmcs. This dcnial of thc disjoinmcss principle can bc recast as thc claim that scientific classification is "int<-:rcst—rclativc". But why would anyone have held that scientific categories arc disjoint in the first place'? It is argued that this assumption is nccdcd (...) in one attempt t0 dcrivc csscntialism. This shows why the csscntialist and intc-:rcst—r<-zlativc approaches to classification arc in conflict. (shrink)

In this interview, which took place in July 2020, Muhammad Asghari, an associate professor in the Department of Philosophy at the University of Tabriz, asked eleven questions (via email ) to Professor Susan Haack, a distinguished professor of philosophy at the University of Miami. This American philosopher eagerly and patiently emailed me the answers to the questions. The questions in this interview are mainly about analytic philosophy and pragmatist philosophy. This interview was conducted via personal email between me and (...) Professor Susan Haack in July 2020. This interview, which Professor Hawk eagerly accepted, includes eleven questions about her biography and roles of various philosophers in her thought and finally about the influence of the philosophy of pragmatism on her thought. Of course, it goes without saying that the Haack's book Philosophy of Logic in Iran has been translated into Persian and he has published two articles in the quarterly journal of Philosophical Investigations (University of Tabriz) and I also have translated one of her articles into Persian. What was most interesting to me was the influence of pragmatism on Haack's thought that Charles Sanders Pierce, among classical American pragmatists, had as much influence on this philosopher's thought as John Dewey had in Rorty's thought. Here I thank Professor Susan Haack for answering my questions patiently and eagerly. (shrink)

Scientists cannot devise theories, construct models, propose explanations, make predictions, or even carry out observations, without first classifying their subject matter. The goal of scientific taxonomy is to come up with classification schemes that conform to nature's own. Another way of putting this is that science aims to devise categories that correspond to 'natural kinds.' The interest in ascertaining the real kinds of things in nature is as old as philosophy itself, but it takes on a different guise when one (...) adopts a naturalist stance in philosophy, that is when one looks closely at scientific practice and takes it as a guide for identifying natural kinds and investigating their general features. This Element surveys existing philosophical accounts of natural kinds, defends a naturalist alternative, and applies it to case studies in a diverse set of sciences. This title is also available as Open Access on Cambridge Core. (shrink)

The main idea of this book (in Arabic) is that the dichotomy of intention/behavior is about as viable as the mind/body dichotomy, which is to say it is not at all viable. An approach to the problem of knowledge of other minds and intersubjectivity via a discussion of the ontology of human action, which must be viewed as an original unity, not a combination of two really distinct things, namely, intention and bodily movement.

An exploration (in Arabic) of the foundations of humans rights and the associated notion of human dignity. These include religious, rational-secular, as well as naturalistic foundations. Arguments are presented in support of naturalistic foundations, with reference to natural human needs and dispositions and 'moral sentiments'.

Naturalism about natural kinds is the view that they are none other than the kinds discoverable by science. This thesis is in tension with what is perhaps the dominant contemporary view of natural kinds: essentialism. According to essentialism, natural kinds constitute a small subset of our scientific categories, namely those definable in terms of intrinsic, microphysical properties, which are possessed necessarily rather than contingently by their bearers. Though essentialism may appear compatible with naturalism, and is indeed sometimes qualified with the (...) epithet “scientific,” it has become increasingly clear in recent years that only a minority of categories posited by science satisfy those conditions. I will not try to argue against essentialism directly in this chapter. Instead, I will attempt to articulate an alternative, naturalist conception of natural kinds, according to which the mark of natural kinds is their discoverability by science, not just basic science but the special sciences and even the social sciences. (shrink)

In the present article, we are faced with two phenomenological philosophers who, in two different intellectual traditions, namely philosophical hermeneutics and moral phenomenology, have referred to the concept of the Other as the fundamental possibility of the individual. The other, as an ontological and common concept in the thought of Gadamer and Levinas, is the turning point of the condition for the possibility of understanding and ethics. Focusing on the concept of the other, while addressing the points of difference and (...) commonality between Gadamer and Levinas, this article will show that Levinas’s preoccupation with the other as a philosopher refers to the foundations of ethics, and the condition for the possibility of foundations of ethics is encountering the other. In Gadamer, the turning point is the determination of the possibilities of understanding in dialectical and dialogue-oriented relationships. Without the other, in Levinas’s thought, ethics, and moral matter, and in Gadamer’s thought, the process of understanding will not occur in the form of a fusion of horizons. Therefore, this article shows that the other is a common concept between these two philosophers, which both of them cannot avoid in their philosophical analyses of ethics or the process of understanding. Introduction The analysis of ethics is one of the important and innovative achievements of Levinas’s philosophical intellectual structure. Levinas’s concern is to refer to the foundations of morality itself, regardless of institutionalizing the moral in the form of law, and the foundation of morality is in face-to-face relationships with others. Regardless of Levinas’s plan about the concept of the other, Gadamer imagines the determination of understanding in a new way in the face of the other. The other is the comprehensible strain in philosophical hermeneutics, in such a way that the process of understanding is formed by the presence of the other and the face-to-face encounter with it. According to Gadamer, the other is the factor of openness in the process of understanding. The fusion of horizons is the product of openness and mutual encounters in dialogue, which is not possible without the other. The other is the condition of determining the possibility of understanding in each of the parties who are allowed to reveal a part of their being and allow the other to open up and talk. In fact, understanding is a kind of event that is revealed in a two-way conversation in an event-like way. This type of understanding depends on the presence of another. The main focus of the research is the analysis of the concept of the other, which has been done with emphasis on two important works: Truth and method, Totality and infinity. Body & discussion In general, the process of understanding is a dialogical process, whether the other side of the conversation is a text or a person, the foundation of understanding is formed in a relationship with the other. Determining the other as an independent personality and a different perspective is an ontological determination. The other thinks and becomes meaningful beyond the subject or object and even beyond my intellectual position, it belongs to its own independent world and its own experience. In conversation, it plays a significant role in the production of truth. Openness provides the possibility of dialogue and mutual agreement. In dialogue, the final product is not reproduced. The other condition for the production of the final product is dialogue According to Gadamer, facing the other is facing his world. At the moment of facing me, the other makes his abstract aspects concrete and opens his lived experience to me. He believes that the question-and-answer process is a kind of encounter with the world of experience and openness toward it. According to Gadamer, the process of understanding is the result of dialectical-hermeneutic relations between me (the interpreter) and you (the other). The dialogical relationships that allow each other to enter the other’s history are relationships that are formed based on questions and answers. From Gadamer’s point of view, questions and answers are the opening of a new horizon based on tradition and contemporary history. Levinas phenomenologically refers to the philosophical tradition of the West to reread the process of the formation of the concept of the other. Many commentators and interpreters of Levinas’s works believe that it is possible to determine the foundations of ethics from Levinas’s point of view from face-to-face relationships. The condition for the possibility of morality is to pay attention to others. To describe another concept, Levinas analyzes the negative and positive aspects of this concept. In a negative way, Levinas first answers what the other is not, and for this reason, he criticizes the history of Western metaphysics and the criticism of Husserl and Heidegger’s phenomenology. Positively, the other is relative to me and different from me. The other is beyond subject and object. The other is not subjugated by any concept and recognizes its independent identity. The other and the encounter with him are the conditions for determining fundamental ethics from Levinas’s point of view. Another condition of concreteness refers to another person. According to Levinas, it is the condition for the formation of moral form. He believes that ethics is a kind of double encounter in the context of bilateral relations. Many moral concepts are formed in relation to a concrete other. In Levinas’s genealogy of ethics, we are faced with the presence of the other in a concrete way and with the subjectivity of the subject in an abstract and a priori way. Levinas specifies two approaches with the description of the other in the form of an infinite idea. First of all, there is an infinite gap between the other and the same. This issue shows its foreignness and otherness, its independence, and being true to its essence towards me. Second, it is the determination of another in a concrete or abstract form, which in both cases evokes an identity independent of me. Conclusion According to the explanations of the concept of the other in the thought of Gadamer and Levinas, we are faced with two phenomenological philosophers who have paid attention to the ontological aspects of the concept of the other in the fields of philosophical hermeneutics and ethics. In Gadamer’s thought, the other is an ontologically dialectical relationship between I-Thou and the starting point of the conversation process. The fusion of horizons is the turning point of the formation of the relation to the other, which is manifested in another area. The other has its own history, world, tradition, and authority, regardless of the formation of dialogical relationships, and has an independent identity. The other is allowed to share his lived experience in the conversation. The other creates new worlds. The other has opened himself and in return can be self-interpreting and self-revealing. Regardless, the other is the consistency of the complex relationship between language and the world. This form of bilateral relations, which is manifested in the presence of another, is a linguistic form that is the cause of a deep connection between language and the world. The other, whether concrete or abstract, is the turning point of our connection with the world in an ontological way. Regardless of Gadamer’s point of view, Levinas returns to another concept in his new thought project entitled “How to determine the possibilities of ethics.” According to Levinas, finding the foundations of ethics and determining the condition of moral possibilities is in facing the other and in face-to-face relationships. The other is concretely a kind of bilateral encounter which is the basis of many moral events and is manifested abstractly in the form of the subject’s subjectivity. This kind of infinite aspect of the other is revealed in subjectivity is implied in sense. Encountering another in an abstract form within itself is the encounter of the subject’s subjectivity with the sense, and the sense is in the encounter with the other. Sense is the basis of the subjectivity of the subject. Sense is a kind of concrete and visual face-to-face encounter that adds to the importance of determining another. Therefore, both Gadamer and Levinas raise many possibilities about the concept of the other, which shows the importance of this concept in the Western philosophical tradition. (shrink)

Along with “paradigm” and “scientific revolution,” “incommensurability” is one of the three most influential expressions associated with the “new philosophy of science” first articulated in the early 1960s by Thomas Kuhn and Paul Feyerabend. But, despite the fact that it has been widely discussed, opinions still differ widely as to the content and significance of the claim of incommensurability.

Functional reductionism concerning mental properties has recently been advocated by Jaegwon Kim in order to solve the problem of the 'causal exclusion' of the mental. Adopting a reductionist strategy first proposed by David Lewis, he regards psychological properties as being 'higher-order' properties functionally defined over 'lower-order' properties, which are causally efficacious. Though functional reductionism is compatible with the multiple realizability of psychological properties, it is blocked if psychological properties are subdivided or crosscut by neurophysiological properties. I argue that there is (...) recent evidence from cognitive neuroscience that shows that this is the case for the psychological property of fear. Though this may suggest that some psychological properties should be revised in order to conform to those of neurophysiology, the history of science demonstrates that this is not always the outcome, particularly with properties that play an important role in our folk theories and are central to human concerns. (shrink)

Researchers in the cognitive sciences often seek neural correlates of psychological constructs. In this paper, I argue that even when these correlates are discovered, they do not always lead to reductive outcomes. To this end, I examine the psychological construct of a critical period and briefly describe research identifying its neural correlates. Although the critical period is correlated with certain neural mechanisms, this does not imply that there is a reductionist relationship between this psychological construct and its neural correlates. Instead, (...) this case study suggests that there may be many-to-many psychological-neural mappings, not just one-to-one or even one-to-many relations between psychological kinds and types of neural mechanisms. (shrink)

Call a belief ”non-negotiable’ if one cannot abandon the belief without the abandonment of one’s religious perspective. Although non-negotiable beliefs can logically exclude other perspectives, a non-reductive approach to religious pluralism can help to create a space within which the non- negotiable beliefs of others that contradict one’s own non-negotiable beliefs can be appreciated and understood as playing a justificatory role for the other. The appreciation of these beliefs through cognitive resonance plays a crucial role to enable the understanding of (...) those who hold other perspectives. epistemological and spiritual consequences of this claim are explored. (shrink)

This inquiry examines the question how the category of ‘religion’ generates a complex form of power oriented to the government of subjects. It does this through a critical reading of the right to freedom of religion, offered from the perspective of governmentality. It is argued that the right to freedom of religion enables the rational goals of government to relate to religiosity in such a manner that those subject to them are made at once freer and more governable ‘in this (...) world’. (shrink)

This paper argues that the disagreement between positivists and nonpositivists about law is substantive rather than merely verbal, but that the depth and persistence of the disagreement about law, unlike for the case of morality, threatens skepticism about law. The range of considerations that can be brought to bear to help resolve moral disagreements is broader than is the case for law, thus improving the prospects of reconciliation in morality. But the central argument of the paper is that law, unlike (...) morality, is a concept-dependent social kind, in the sense that law cannot exist in a society without someone in that society having the concept of law. Since the existence of the social kind law is largely dependent on the existence of the corresponding concept, when different actors have different concepts, they can end up creating different kinds. Hence, the difference between positivists and nonpositivists is not just a conceptual one but is capable of giving rise to different legal norms. (shrink)

Martin Heidegger broadened the meaning of art to a truth-disclosing event akin to seemingly disparate events such as the founding of a political state, Jesus’s sacrifice for all humankind, and the questioning of a philosopher. Art makes us pay attention to it by presenting the familiar in a new and unfamiliar context and unsettles our presuppositions and reconceptualizes our way of thinking. I begin by explicating the Heideggerian interpretation of the nature of art by looking at the key concepts that (...) make a work of art work. Then I argue that by themselves, the concept of veiling and the concept of fashion are very familiar concepts to Indonesians, but that the practice of combining these two ideas brings something unfamiliar to that society. This new practice reveals a way of Being that combines religious piety with our current, late-modern, consumer society. The combination of fashion and veiling for piety discloses, in the Heideggerian sense, a new “world” that undermines secular and fundamentalist narratives about the religious agent while still remaining an authentic Indonesian art piece. (shrink)

There is a widespread assumption in cognitive science that there is anintrinsic link between the phenomena of innateness and domain specificity. Many authors seem to hold that given the properties of these two phenomena, it follows that innate mental states are domain-specific, or that domain-specific states are innate. My aim in this paper is to argue that there are no convincing grounds for asserting either claim. After introducing the notions of innateness and domain specificity, I consider some possible arguments for (...) the conclusion that innate cognitive states are domain-specific, or vice versa. Having shown that these arguments do not succeed, I attempt to explicate what I take to be the connection between innateness and domain specificity. I argue that it is simply easier to determine whether and to what extent domain-specific cognitive capacities are innate. That is,the relation between innateness and domain specificity is evidential or epistemic, rather than intrinsic. (shrink)