The Global Media and Information Literacy Week commemorates the progress in achieving “MIL for all” by aggregating various MIL-related local and international events and actions across different disciplines around the world.The MIL Global Week 2018, 24 to 31 October, was marked by the United Nations Educational, Scientific and Cultural Organization in collaboration with various organizations including the UN Alliance of Civilizations, the Global Alliance for Partnership on MIL, the International Federation of Library Associations, the International Association of School Libraries, and (...) the UNESCO-UNAOC University Cooperation Programme on Media and Information Literacy and Intercultural Dialogue. (shrink)

I argue that practical knowledge can be understood as constituted by a kind of imagining. In particular, it is the knowledge of what I am doing when that knowledge is represented via extramental imagination. Two results follow. First, on this account, we can do justice both to the cognitive character and the practical character of practical knowledge. And second, we can identify a condition under which imagination becomes factive, and thus a source of ob-jective evidence. I develop this view by (...) extracting an account of self-knowledge via extramental imagination from the writings of Ibn ‘Arabi (1165-1240). (shrink)

According to a common interpretation, most explicitly defended by Onora O’Neill and Patricia Kitcher, Kant held that epistemic obligations normatively depend on moral obligations. That is, were a rational agent not bound by any moral obligation, then she would not be bound by any epistemic obligation either. By contrast, in this paper, I argue that, according to Kant, some epistemic obligations are normatively independent from moral obligations, and are indeed normatively absolute. This view, which I call epistemicism, has two parts. (...) First, it claims that in the absence of other kinds of obligations, rational agents would still be bound by these epistemic obligations, i. e., that the latter are normatively independent. Second, it claims that, no matter what other obligations are at stake, rational agents are bound by these epistemic obligations, i. e., the normativity of these epistemic obligations is absolute in that it cannot be undercut by any moral or other sort of obligation. The argument turns on an exploratory reading of Kant’s remarks in “What Is Orientation in Thinking?” (1786) about the maxim of “thinking for oneself” as the “supreme touchstone of truth”. In contrast to O’Neill and Kitcher, I argue that if we interpret this maxim as stating the unifying principle of theoretical and practical reason, then we must interpret it as stating an epistemic, and not merely practical imperative. This result, I argue, vindicates epistemicism and illuminates interesting lessons about Kant’s conception of the category of “epistemic” norms. Further, it helps us make headway with Kant’s enigmatic remarks about the unity of practical and theoretical reason in the Groundwork, the first and second Critiques, and the Lectures on Logic. On my proposal, principles of the practical and theoretical uses of reason are unified through a formal epistemic principle. (shrink)

In this paper, I offer a reconstruction of Ghazālī's encounter with scepticism in the Deliverance from Error. For Ghazālī, I argue, radical scepticism about the possibility of knowledge ensues from intellectualist assumptions about the nature of justification. On the reading that I will propose, Ghazālī holds that foundational knowledge can only be justified via actions that lead to transformative experiences.

exam of the issue of conflict since the “History of Florence” provides us with elements capable to show the Machiavellian reflection does not evolve according to such a simple and linear way as it is shown in the “Discourses”. In fact, investigation will reveal that the opposition between the two types of conflict – positive conflict and negative conflict –, described in the “Discourses”, is progressively defined, from the analysis of Florentian history, as being just one type – the tragic (...) and violent type –, based on contrapositions that cannot be solved in terms of a classical virtú, characteristic of the first period of Roman history. Such transformations arise a set of questions to which, in some way, the present paper intends to offer some answers: Would Machiavelli have renounced to the idea of conflict as foundation of republican liberty and surrended himself to the utopia of a homogeneous and stable order? Which element should be to blame due to the fact that disagreements did not produce, in Florence, the same effects which were seen in Rome? Would all disagreements be natural and, for that reason, inevitable, or could there be “artificial” divisions and, by that reason,avoidable ones? -/- O estudo da questão do conflito a partir da “História de Florença” nos fornece elementos capazes de mostrar que a reflexão maquiaveliana não se desenvolve de modo tão simples e linear quanto parece nos “Discursos”. Com efeito, revelará que a oposição entre dois tipos de conflito – positivo e negativo – descrita nos “Discursos” se define progressivamente, a partir da análise da história florentina, como de um só tipo – trágico e violento – baseado sobre contraposições que não são possíveis de serem resolvidas em termos de uma virtù clássica, característica do primeiro período da história de Roma. Esta transformação levanta um conjunto de interrogações para as quais, de algum modo, o presente estudo pretende oferecer respostas: teria Maquiavel renunciado à ideia de conflito como fundamento da liberdade republicana e se entregado à utopia de uma ordem homogênea e estável? A que se deve atribuir o fato de as discórdias não haverem produzido em Florença os mesmos efeitos que em Roma? Seriam todas as discórdias naturais e, portanto, inevitáveis, ou poderia haver divisões “artificiais” e, portanto, evitáveis? (shrink)

I offer a reconstructive reading of Ṭūsī’s (1201-1274) account of natural goodness in the Naserian Ethics. I show that Ṭūsī’s version of Aristotelian ethics is especially well-suited to accommodate an intuition that is hard to integrate into a theory of natural goodness: human good is nobler or more elevated than animal and vegetative goods. To do this, I analyze Ṭūsī’s discussion of the relationship between different kinds of perfection from non-living material compounds to vegetative, animal, human, and divine beings. I (...) close by noting that, depending on our reading of Ṭūsī’s conception of di-vine beings and their perfection, his proposal might come at a cost to his Aristotelian naturalist ambitions for ethics. (shrink)

It is reasoned that mind-body is a modern issue and is not ever discussed in ancient Greek philosophy or middle Ages. The current study has reviewed these reasoning and concluded that typical categorizations of mind-body issue must be divided into general and specific. Separating the issue of mind-body from the problem of mind-body underlines the multiplicity of issues. Proofs are, then, submitted that axial issue in Sadraic psychology is soul-body rather than mind-body. Thus, the solutions and ideas from the earlier (...) cannot be generalized into the latter. Despite that, it is possible to compare mind-body issue against Sadraic philosophy and use its advantages to solve the issue. Such a comparison stands in the need of some modification in the underpinnings or the conclusions of Sadraic philosophical psychology. These findings are meta-philosophical and offer suggestions for methodology and content of Sadraic psychology. Keywords. (shrink)

Sayyid Sadr al-din Mohammad Dashtaki Shirazi is the inventor of the division of composition into unified composition and composition by join. With this division, Dashtaki has expressed a new theory about the composition of the material object from first matter and form, as well as the composition of man from soul and body, and considers these compositions as an alliance and unification, not simply the parts joining to each other. In this paper, we will present Dashtaki’s arguments on the theory (...) of unified composition. We will also examine three objections to this theory and responses to them. Finally, we will examine the background of this theory in Bahmanyar's phrases. Dashtaki believes that when the components in the compound have a real plurality, i.e. each one exists separately from the other, a composition by join is created, such as the composition of a house from numerous clays. But if the components in the compound are united and none of them are separate from the others and exists actually, the resulting composition will be an alliance and union. He believes that in the unified composition, every component is identical to any other component and is identical to the whole. Accordingly, Reza is a unique being, both human and writer. In order to achieve a composition, a plurality is needed and in order to form a single composition, there must be plural components related to each other. An important question is that, principally how is a composition possible, if unified composition comes to existence only when the components are made united with each other and with the whole? In other words, unified composition is not possible, because the first condition of the acquisition of the composition, i.e., the plurality of the constituent components, is not satisfied. Dashtaki strives to express a difference between the components in the union compound. He believes that the conditions of the realization and the survival of the components are different, and that is enough for them to be different. In Dashtaki's point of view, in the unified composition the components are analytical, not being separate and plural, in reality. In other words, the components do not have actual and "in-the-world" plurality, which means that it is our intellect that separates them and looks at them as independent objects. Therefore, unity and identity are in-the-world and plurality and discernibility are analytical and in the mind. Dashtaki's first argument for his theory in general is as follows: the three major material objects (solid, plant and animal) are undoubtedly real compounds. But in these compositions, components exist potentially, and in a unified composition, components do not exist actually. Therefore, these objects are unified compounds. The second argument is that the accuracy of predication implies unity. In the unified composition, the components are identical with the whole, and therefore, the components can be predicated to the composition. In Dashtaki's view, if A is predicated to B, then it could be concluded that they are identical and unified. The first objection to this theory is that the unity is incompatible with causality. From the perspective of the Peripatetics, form is the cause of the matter, and this is incompatible with the union of the two. Dashtaki states that in case of causality, there is no need for cause and effect to be two different and discernible entities, but a single entity may be from one aspect the cause and, from another, the effect. In other words, the foresaid causality is analytical causality. When mind analyses something, and then finds analytical components, it can see between those analytical and intellectual components, causality, and find some of them as the cause of the others. The second objection is the incorrectness of the unity in compounds with components not being similar. only in the compounds having similar parts, one can accept the unity of matter and form. For example, in compounds such as horses, it is not possible to accept the union of matter and form, because in horses, there are components with different natures, such as bones, flesh and nerves. Unity of These parts with each other and with the whole is not plausible. Dashtaki’s respond is that the horse is also a natural unit and has no actual plurality. Components having similar or different natures does not make any difference. According to the theory of unified composition, the horse's components are united with the horse's form and have only analytical plurality. Horse’s components are just analytical components, not actual, independent ones. The third objection is the incompatibility of the actual existence of components with their unity. But Dashtaki maintains that a unique actual personal entity cannot have actual plural components. He states that compounds such as horses exist objectively, but objective and real existing is divided into two kinds: dependent existence, and independent existence as a single real thing. Therefore, the two characteristics of "being a component" and "being independent" are incompatible and do not come together in a real being. Dashtaki has also quoted phrases from Bahmanyar to confirm his point of view. Bahmanyar says that the properties of an animal belong to the whole and compound, not to each component. For example, it is a horse that feels, not its bone or brain, as the eye is also a compound, but seeing is the work of the eye, not the work of any of its components. Therefore, the animal, which is something compound, has characteristics that none of its components have. So the animal is something over and above its components. Bahmanyar thinks the components in the animal are potential. Then he states a general rule: any compound in which unity is real, its components do potentially exist. Therefore, Bahmanyar considers the body parts of the living organism as a potential being and generally believes that the components of any compound that have true unity are potential. The potentiality of the components in a real compound does not that mean that the components are destroyed and a new thing is produced. The components are also available, but they do not have the effects they had separately before the composition comes into existence. In other words, the components have found a unique identity together and therefore have a new effect.. It seems that Bahmanyar has expressed the same idea that Dashtaki is looking for in the theory of unified composition. Therefore, it can be said that before Dashtaki, Bahmanyar has come up with the thought of a unity. Of course, Bahmanyar has not explained much about this, and Dashtaki is the first who has organized and completed this idea as a philosophical theory. (shrink)

In this paper, I offer a theory of autonomous agency that relies on the re-sources of a strongly cognitivist theory of intention and intentional action. On the proposed account, intentional action is a graded notion that is ex-plained via the agent’s degree of practical knowledge. In turn, autonomous agency is also a graded notion that is explained via the agent’s degree of practical understanding. The resulting theory can synthesize insights from both the hierarchical and the cognitivist theories of autonomy with (...) at least some aspects of the reason-responsiveness theories. Moreover, by treating practical knowledge and practical understanding as gradable no-tions, the paper offers a strategy to respond to enduring objections against cognitivism about intention, control, and autonomy. (shrink)

One key aspect in the design of autonomous vehicles is the implementation of real-time object detection which includes identifying and classifying obstacles present in the environment of the vehicle . The system will also be able to capture live or recorded videos and accurately identify and classify the objects within the video streams in very active situations requiring low turnaround times so that the vehicle is able to make the necessary safe driving critical choices . more recent state of the (...) art deep learning frameworks that tackle the object detection problem are Region Based Convolutional Nural network R-CNN and its variants fast R-cnn and faster R-cnn more approximately Fixes models’ Execution Speed. Another object detection system presented in the year 2015 is known as the YOLO system which is focused on fast predictive capabilities and for use in motion pictures. BDD100K dataset for video based deep driving understanding in 100k videos and 10 tasks which are designed to assess how far the algorithm gets in its objective of Image Recognition in driverless cars. The dataset has geographical, environment and weather variability, which is beneficial for training models that have a high likelihood of encountering drastic changes. (shrink)

خواجه نصيرالدين طوسي در زمرة بزرگ‌ترين و پرنفوذترين عالمان مسلمان سدة هفتم هجري به شمار مي‌رود. بخش عمده‌اي آثار وي ناظر به آثار و آراء فخرالدين رازي و در دفاع از فلسفه و ارائة كلامي درست و متين تدوين شده است. خواجه علاوه بر كلام و فلسفه، آثار عرفاني نيز دارد. مشكل مطالة آثار وي اين است كه گاه وي در كلام به مطالبي معتقد شده و در فلسفه از آنها دست برداشته است. وي همچنين با پذيرش محوري‌ترين آموزة عرفان (...) اسلامي، از سطح فلسفة رايج نيز گذشته است. برخي معتقدند كه خواجه نصير نيز مانند عده‌اي ديگر از انديشمندان، دچار تحوّل فكري شده و اين اختلاف‌ها مربوط به دوران‌هاي گوناگون فعاليت علمي و معرفتي وي بوده است. اين مقاله نشان مي‌‌دهد كه خواجه نصير هم ‌زمان همة اين سطوح انديشه را داشته است و نمي‌توان او را دچار تحوّل فكري دانست. درحقيقت، سه سطح طولي انديشه خواجه، به ترتيب عبارتند از: كلام، فلسفه و عرفان. در اين مقاله، با ارائة نمونه‌هايي، وجود اين سه سطح در كار وي، اثبات شده است. (shrink)

Cognitive science, is the science of the mind and examines cognition, in all its scope, as a mental-brain process. Cognitive social sciences are resulted from the encounter, interaction and integration of social and cognitive sciences, and are hoped to deepen our understandings and explanations of the social phenomena. This paper will discuss four views about what this integration is and how it takes place, namely explanatory grounding, theoretical unification, constraints, and complementarity. some people have preferred explanatory grounding and constraints approach, (...) and maintain that based on these approaches, social cognitive science will have a better and a clearer perspective. In spite of them, I prefer a complementarity approach, Based on which, cognitive social science can be seen as an extension and improvement of social science and cognitive science, not a product of an interdisciplinary approach, This preferred approach considers the subject of cognitive social science as a socio-cognitive issue. (shrink)

حقايق اندماجي مقام ذات، حيثيات، احوال و صفات آن ذات بسيط اند. ازآنجا كه اين حقايق، تفصيل نيافته و تعينات ذات نيستند، در ذات مستهلك اند. حقايق اندماجي، كثرتي بالفعل را در ذات ايجاد نمي كنند و در غيب ذات، مخفي اند؛ يعني ظهور ندارند. اين حقايق، از جهت واحد بر ذات صادق اند، يعني حيثيات جهت واحد ذات هستند. عارفان مكتب ابن عربي، از واژگاني مانند استهلاك، اندماج، استجنان، اجمال، كمون و قوه، براي اشاره به اين حقايق استفاده كرده (...) اند. آنان تبيين هايي دربارة چگونگي حضور اين حقايق در متن ذاتي كه بدان موجودند، ارائه داده و از مثال هايي نيز براي دريافت بهتر آنها استفاده كرده اند. از نظرگاه عرفاني، اين حقايق را بايد داراي نحوه اي ويژه از موجوديت مجازي يا بالعرض دانست. اين نوشتار، از حقايق اندماجي با تأكيد بر مقام ذات بحث مي كند. كمالات و شئون ذاتي مقام ذات، مهم ترين مصداق حقايق اندماجي در عرفان محيي الديني هستند. اما اصل بحث عموميت دارد و دربارة ساير مصاديق اين حقايق نيز جريان دارد. (shrink)

Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any (...) difference, it is about their theory of existence, not about their theory of composition. Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition. (shrink)

Bradley proposes a regress according to which, any theory that considers external objects as a unit composed of multiple components is flawed. Since most tropists consider the concrete object to be composed of coexisting tropes, Bradley's sregress embraces tropism as well. Maureen is of the opinion that Bradley's view about the existence of a relationship is incorrect and that a relationship is something that has an existential dependence on its surroundings, and based on this, he has resolved the problems of (...) Bradley's regress. However, based on an understanding of Allameh Tabataba'i's statements and analysis regarding the existence of a relationship, it is possible to criticize Maureen and consider the dependence between the relationship and its surroundings to be two-way. In addition, although Maurin's view solves the problem of Bradley's regress, it seems incompatible with the tropism. In this article, after a brief look at tropism, Bradley's regress is presented, and then this problem for tropism is explained. Next, Maureen's solution is proposed and after that, this solution is criticized and defended from the point of view of internal and mutual dependence between the relationship and its surroundings. (shrink)

Islam politik sejak peristiwa 11 September 2001 telah menjadi trend dalam wacana Islam kontemporer dan menjadi tema utama dalam ruang-ruang diskusi baik formal maupun informal. Tumpukan wacana Islam politik menyebabkan minimnya pemahaman atas historisitas yang panjang dari islamisme. Padahal dalam historisitas tersebut akan terlihat bahwa banyak pemikir-pemikir Muslim, selain Jamaluddin al-Afghani, Muhammad Abduh, Rasyid Ridha dan seterusnya, yang memikirkan tentang Islam politik. Salah satunya adalah Tan Malaka. Artikel ini mengkaji pemikiran Tan Malaka dalam konteks Islam politik. Penelitian ini menggunakan metode (...) penelitian filsafat dengan teknik studi historis-faktual tokoh yang berfokus pada pemikiran salah seorang filsuf atau tokoh, baik pada topik tertentu dalam karyanya, maupun dalam seluruh karyanya. Di samping itu juga digunakan konsep eksternalisasi sebagai pendekatan analisis. Hasilnya adalah bahwa Tan Malaka memikirkan Islam Politik dalam konteks gerakan Pan-Islamisme. Pan-Islamisme merupakan gerakan mempersatukan umat muslim di seluruh dunia untuk perjuangan kemerdekaan dari kolonialisme. Namun untuk mempersatukan umat Muslim diperlukan penyelesaian terhadap problem mistik dominasi kapitalisme. Tan Malaka mengatakan bahwa jika ingin mempersatukan umat muslim di dunia, maka harus melawan kapital dunia. (shrink)

Nghiên cứu để xây dựng chương trình phần mềm chung để cập nhật thông tin từ các TCTD, chi nhánh TCTD cho NHNN. Hiện nay, tuỳ theo việc áp dụng công nghệ của từng TCTD mà có nhiều chương trình báo cáo khác nhau nên chưa đảm bảo chuẩn chung và không đảm bảo an toàn chính xác đối với thông tin đầu vào.

Phonological change of vowel length in Farsi -/- Author / Authors : Reza Heidarizadi Page no. 50 - 55 Discipline : Persian Linguistics/language Script/language : Roman/English Category : Research paper Keywords: Farsi vowels, vowel length, Compensatory lengthening.

Rice bowl, that is the name given to Telangana. In this region that has paddy fields spreading as far as one's eye can see, stands quietly above many farmers' livelihoods. In this regard, the paper puts forth a new mobile application that uses Kotlin and TensorFlow Lite to execute real-time detection for multiple rice diseases. Our model, based on an enhanced DenseNet architecture with the addition of SE blocks and depthwise separable convolutions, achieves an accuracy of 98.8%. The same, lightweight (...) version of the model was converted with care into TensorFlow Lite to allow for real-time inference on Android devices, making this state-ofthe-art technology in agriculture available directly to farmers. It's an app that diagnoses instantaneously prevalent diseases like Bacterial Blight, Blast, and Brown Spot in the leaves of rice to help farmers save complete harvests. This paper elaborates the fine details of our architecture of the model, and the finer process of translations into TensorFlow Lite with an in-depth analysis of the mobile app performance in real-world conditions on various agricultural landscapes in Telangana. (shrink)

In an increasingly interconnected world, language barriers continue to hinder effective communication across diverse populations. BharathLingo addresses this challenge by offering a user-friendly text translation platform specifically designed to facilitate translation between English and multiple Indian regional languages such as Hindi, Telugu, Bengali, Tamil, and more. Developed using Flask and powered by machine translation algorithms, BharathLingo allows users to input text manually or upload files for translation, delivering instant and accurate translations. The platform’s seamless interface and commitment to privacy make (...) it an ideal solution for students, professionals, and travellers seeking to bridge linguistic divides. This paper outlines the architecture, design choices, and challenges of developing BharathLingo, including its deployment using the Waitress web server. (shrink)

Artikel ini merupakan hasil penelitian mengenai pemikiran Tan Malaka tentang mekanisme dan karakteristik sistem kapitalisme. Tan Malaka memiliki karya-karya yang membahas tetntang sistem ekonomi kapitalisme. Tan Malaka juga merupakan salah satu saksi hidup yang melihat dan megalami bagaimana perkembangan serta efek dari sistem ekonomi kapitalisme. Lebih dari itu Tan Malaka merupakan salah satu tokoh yang melawan kapitalisme sampai akhir hayatnya. Artikel ini menggunakan metode penelitian filsafat dengan teknik analisis studi historis-faktual tokoh yang berfokus pada pemikiran salah seorang filsuf atau tokoh, (...) baik pada topik tertentu dalam karyanya, maupun dalam seluruh karyanya yang kemudian dianalisis sebagai sebuah pemikiran filsafat. Hasil penelitian ini adalah bahwa mekanisme sistem kapitalisme lebih merupakan proses produksi yang hanya bisa berlagnsug jika syarat-syaratnya terpenuhi. Karakteristik sistem kapitalisme adalah eksploitasi secara terus-menerus. (shrink)

Urban centers are grappling with significant challenges in managing domestic waste due to increasing population density and consumption patterns. Common issues include irregular waste collection, inadequate waste segregation, and limited recycling initiatives. These shortcomings often stem from insufficient communication between residents and waste management authorities, as well as a general lack of public awareness regarding proper waste disposal methods. This paper proposes a comprehensive web-based platform aimed at enhancing domestic waste management practices. The system allows users to schedule waste collection, (...) promotes awareness through educational resources on waste segregation and recycling, and provides a mechanism for reporting concerns such as missed pickups or improper disposal. By facilitating better interaction between communities and waste management services, this solution addresses existing inefficiencies and encourages responsible waste management behaviors. Preliminary feedback indicates that users have engaged more actively with waste management processes, suggesting that digital intervention can lead to improved community participation and better environmental outcomes. (shrink)

This paper presents the design and development of a Fitness App that integrates workout plans, dietary recommendations, and motivational features to help users maintain a healthy lifestyle. The app aims to provide users with personalized workout routines, meal plans, and motivational content to keep them engaged throughout their fitness journey. The goal is to create a comprehensive app that empowers users to take control of their health by providing them with the tools and resources they need to achieve their fitness (...) goals effectively. (shrink)

جان هیک با وام گرفتن از مفهوم «دیدن به عنوان...» ویتگنشتاین و تعمیم آن به کل تجربه‌های ادراکی و نیز وام‌گیری از تمایز کانتی میان نومن و فنومن میان «حقیقت فی نفسه» و «حقیقت عند المدرک» تمایز می‌نهد . حقیقت فی نفسه همان خداوند در عالم واقع است و حقیقت عند المدرک همان تصوری است که در هر دین از خداوند ارائه شده است. دوتمایز ذکر شده مهم‌ترین مبنای معرفت شناختی نظریه کثرت گرایانه هیک را در باب ادیان تشکیل می‌دهند. (...) به نظر می‌رسد نظریه ادراک و نظریه توجیه در نظریه کثرت گرایانه هیک در باب ادیان از نوعی ابهام برخوردار هستند. (shrink)

This research focuses on developing an online integrated platform designed to facilitate project collaboration among students from various universities and colleges. The platform aims to bridge the gap between students from different institutions, enabling them to work together on academic and research projects. The methodology involves designing an easy-to-use web interface that allows users to create, join, and manage projects. Key features include project tracking, communication tools, and resource sharing, all within a secure environment. The platform enables students from different (...) universities to collaborate on projects, bringing together diverse ideas and promoting innovation. The major outcomes of this project include increased accessibility for students, enhanced collaboration, and the ability to create high- quality projects by leveraging the strengths of diverse academic backgrounds. Overall, the platform aims to make the project process more efficient, inclusive, and resourceful for students. (shrink)

A formação do conceito moderno de Estado: A contribuição de Maquiavel.

The increasing reliance on digital technologies within the power sector has introduced considerable cybersecurity risks, especially from malware and trojans. These threats can disrupt essential operations, manipulate grid functions, and compromise the integrity of energy systems, thereby endangering both economic stability and national security. This research aims to create a detection framework tailored to the specific challenges of the power sector. The proposed framework utilizes advanced methods such as behaviour based anomaly detection, machine learning algorithms, and both static and dynamic (...) analysis of software. By examining distinct patterns and signatures associated with malware and trojans targeting power sector software, this study seeks to enhance early detection capabilities and response strategies. Real-world case studies and simulations will be employed to evaluate the effectiveness of these detection techniques, highlighting the necessity of robust and adaptable security measures to protect critical energy infrastructure. (shrink)

O lugar comum dos estudos sobre as Istorie Fiorentine sugere que nesta obra Maquiavel revelaria uma mudança radical em sua compreensão de povo em relação às obras anteriores. Enquanto em O Príncipe e em Discursos Maquiavel teria feito uma demarcação muito nítida em relação ao modo de agir de grandi e popolo, nas Istorie tanto grandes quanto povo seriam mostrados como agentes de dominação. Nosso propósito será o de avaliar até que ponto é sustentável a interpretação corrente segundo a qual (...) em Histórias florentinas Maquiavel teria mostrado que: (a) o modo de agir do povo seria inconciliável com um comportamento de submissão à autoridade da lei; (b) a atuação do povo exibiria o mesmo desejo de comandar e oprimir que, em O Príncipe e Discursos, era apresentado como humor típico dos grandes; (c) estas transformações na atuação popular teriam comprometido o papel de “guardião da liberdade”, em Discursos atribuído por Maquiavel ao povo. (shrink)

RESUMO Poucos conceitos na obra de Maquiavel se repetem com tanta insistência quanto o de necessità - e os termos correlatos como necessario, necessitato etc. - obrigando-nos a reconhecer nele uma categoria de especial significação. Trata-se, sem dúvida, de um conceito que, na obra do florentino, abarca um espectro muito amplo de sentidos diversos, que vão desde o mais usual ao mais teórico e político. O presente estudo procurará distinguir esses diferentes usos que Maquiavel faz do termo, particularmente nas obras (...) "O Príncipe" e "Discursos sobre a primeira década de Tito Lívio", antecedendo-o de uma analise crítica acerca da maneira segundo a qual a tradição interpretou o significado de necessità na obra de Maquiavel. ABSTRACT Few concepts in Machiavelli's work are so insistently repeated as the concept of necessità - as well as its correlated terms such as necessario, necessitato, etc. -, forcing us into the acknowledging in his work a category of special significance. It is undoubtedly a concept that embraces, in his work, a very wide spectrum of diverse senses, which come from the most common up to the most theoretical and political of those senses. The present investigation will try to distinguish such different uses of the term, as used by Machiavelli, particularly in the works "The Prince" and "Discourses on the First Ten Books of Titus Livy", preceded by a critical analysis on the way by which tradition has interpreted the meaning of necessità in Machiavelli's work. (shrink)

O que Maquiavel entende por liberdade, o que pode levar à sua degradação e como será possível restaurá-la? Esta é a pergunta que nos guiará nesta reflexão. Nossa hipótese é de que a liberdade, para Maquiavel, é resultado do movimento de resistência ativa do povo ao desejo de dominação dos grandes; ela é, pois, fruto da ação – da luta política - no espaço público e só existirá neste espaço enquanto persistir a resistência à dominação. Este desejo do povo de (...) não ser dominado pode degradar-se por dois movimentos opostos, mas que produz o mesmo efeito. Por um lado, quando o povo passa a ser movido pelo excesso do desejo de liberdade e passa a lutar por ambição, o que se mostra quando dá vazão ao desejo de controle pleno dos mecanismos de poder e passa a desejar como os grandes. Por outro lado, quando o povo revela falta do desejo de liberdade, o que se mostra na ausência de resistência à dominação e se submete voluntariamente ao jugo. Finalmente, como é possível a um povo que perdeu a liberdade de recobrá-la? Nos capítulos XVI a XVIII Livro I dos Discursos Maquiavel examina três diferentes situações: como instaurar uma vida livre quando um povo, acostumado ao jugo de um príncipe, se liberta ; como tornar livre uma cidade corrompida quando morre seu príncipe ; como proceder para retornar à liberdade uma cidade tomada inteiramente pela corrupção. (shrink)

Maquiavel costuma não ser considerado nas reconstruções e debates teóricos acerca do problema da relação entre poder constituinte e poder constituído. Muito embora não seja um filósofo jurídico, buscaremos mostrar que sua teoria conflitual da política oferece uma contribuição singular para este paradoxo moderno ao considerar que a oposição dos humores de grandes e povo abre a possibilidade da coexistência dos momentos instituinte e instituído, isto é, dos momentos factual/político e normativo/jurídico. Nosso propósito será mostrar que, para Maquiavel, o povo (...) exerce um papel “instituinte” do comando político em relação ao poder “instituído” quando se manifesta, seja por assembleias e instituições como a dos Tribunos e da Acusação Pública na Roma republicana, seja pelas formas espontâneas do “barulho e da gritaria” nascidas dos tumultos; contudo, o exercício concreto do “poder instituído” permanece sempre fora da esfera de ação direta do povo. (shrink)

Buku ini mengeksplorasi gagasan Islam Tan Malaka yang kemudian dikarakterisasi sebagai pemikiran Islam Progresif dengan menggunakan teori sosiologi pengetahuan yang dirumuskan oleh Peter L. Berger dan Thomas Luckmann serta filsafat ilmu realisme kritis Roy Bhaskar sebagai pendekatan analisis. Hasilnya adalah konsep Madilog sebagai metode Islam Progresif yang melahirkan konsep tauhid sebagai landasan keberadaan keadilan sosial yang kemudian menjadi landasan bagi Hak Asasi Manusia (HAM), kesetaraan gender, pluralisme, dan kesatuan umat. Konsep-konsep tersebut saling berhubungan secara syaratual berdasarkan prinsip kausalitas dan hukum (...) dialektika. Konstruksi konseptual inilah yang disebut dengan Islam Progresif Tan Malaka. (shrink)

Seni berfilsafat di ruang akademik memuat pengalaman penulis dalam berfilsafat dari UIN Sunan Kalijaga Yogyakarta sebagai mahasiswa Pascasarjana Filsafat ke IAIN Manado sebagai Dosen Filsafat.

O artigo parte da enunciação da tese de que ao desejo desmesurado dos grandes pela apropriação/dominação absoluta opõe-se um desejo não menos desmesurado e absoluto do povo de não sê-lo: dois desejos de natureza diferente que não são nem o desejo das mesmas coisas nem desejo de coisas diferentes, mas desejos cujo ato de desejar é diferente. Considerando que cada desejo visa sua efetividade absoluta, cada um tenta impor-se universalmente tornando-se duplamente absoluto: por um lado tende à dominação total (os (...) grandes) ou à liberdade plena (o povo); por outro, tenta se impor ao conjunto do corpo político. Cada desejo somente se sustenta do desejo que lhe é heterogêneo. Cada um persegue uma finalidade própria cuja realização plena será a ruína de toda vida coletiva. Boas instituições e boas leis asseguram a liberdade na medida em que forem capazes de impedir que grandes ou povo consumam seu desejo ou que abandonem seu desejo próprio para assumir o do outro. Contudo, ao inscrever a ordem da lei na desordem dos dissensos, Maquiavel descartou a idéia de uma ordem institucional como solução definitiva da desordem dos dissensos. Conseqüentemente, nenhuma lei ou instituição é capaz de resistir definitivamente ao risco da corrupção. Isso obriga ao retorno periódico às origens: a experiência do momento constitutivo da violência originária que, expondo os homens ao risco, restaura o prestígio e vigor iniciais de Estados e instituições. (shrink)

John Hick’s theory concerning plurality of religions is an ontologic pluralism according to which all religions are authentic ways for man to attain the "real an sich". Gods of religions are real as perceived and veridical hallucinations; while the “real an sich” has ineffable substantial and trans-categorical properties. Hick’s view suffers from several problems. As a second order analysis of religions, Hick’s view is not a correct one. To reject naturalism, it falls into an epistemological circle, where distinction between formal (...) and substantial properties fades away. It seems that Hick is captured by a category mistake in the presentation of his own theory concerning authenticity of all religions to attain the "real an sich". (shrink)

There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one (...) hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”. (shrink)

For Machiavelli, religion is valued not by the importance of its founder, the content of its teachings, the truth of its dogmas or the significance of its rites. It is not the essence of what really matters but its function and importance for collective life. Religion teaches to recognize and respect political rules through the religious commandments. This collective norm could assume the outer coercive aspect of the military discipline as well as the inner persuasive character of civic and moral (...) education for the production of collective consensus. -/- Para Maquiavel, o que confere valor a uma religião não é a importância de seu fundador, o conteúdo dos ensinamentos, a verdade dos dogmas ou a significação dos mistérios e ritos. Importa não a essência da religião e sim sua função e importância para a vida coletiva. A religião ensina a reconhecer e a respeitar as regras políticas a partir do mandamento religioso. Essa norma coletiva pode assumir tanto o aspecto coercivo exterior da disciplina militar ou da autoridade política quanto o caráter persuasivo interior da educação moral e cívica para a produção do consenso coletivo. (shrink)

A tradição interpretativa de Maquiavel reconhece a centralidade do povo como ator político. No entanto, sobre a função que desempenha existe um amplo espectro de interpretações. Em um extremo estão aquelas que o concebem como ente passivo, sem iniciativa política autônoma. No outro, as que lhe conferem um papel ativo no governo da cidade. Muito embora o próprio Maquiavel fale do povo como animado por um “desejo negativo”, disso não resulta uma passividade popular. Neste trabalho mostraremos que o povo é (...) ator político ativo autônomo que atua na cena pública de dois modos principais. Uma forma extra-institucional exercida pelos tumultos por meio dos quais o povo luta por leis. E uma forma intra-institucional exercida por meio de estruturas legais e institucionais com os quais o povo age com as leis. (shrink)

In this paper a new model of mind is proposed, to do so, at first it was assumed that our physical world a new structure and the mind defined in this context. In this model, the planets are massive curvature of time-space continuum that has made a trapping physical reality that we are located within. Then the mind is defined as an hourglass structure with half bulb within the physical reality and half out of it. This model with attention to (...) figures perhaps might be able to explain some mental states and disorders. (shrink)

Partimos do estudo na noção de homem presente no pensamento de Maquiavel para estabelecer a idéia de Estado e sua relação com a ética. Existe, quanto a esta questão, uma vasta polêmica na tradição interpretativa e que podemos reduzir a duas perspectivas fundamentais. Primeira: Maquiavel compreende a natureza humana como corrompida de forma definitiva, o que transforma o Estado em instrumento puramente coator da malevolência humana. Nesta ótica, não há espaço para pensar em finalidades éticas do Estado. Segunda: mesmo partindo (...) da idéia de que há no homem uma inclinação à maldade, não considera isso algo irreversível. Destaca a importância da educação como instrumento de formação humana e de cultivo de valores morais. O trabalho mostra que o Estado maquiaveliano se fundamenta na natureza humana e tem por objetivo possibilitar o agir ético do homem. (shrink)

Suhrawardi is a renowned philosopher famous for his thoughts on the philosophy of Illumination. His thoughts are contained in his mangnum opus, The Wisdom of Al-Isryq (Hikmat Al-Isryq). This study aims to reveal the prominent aspect of various political dimensions in his work, whose primordial focus was on the aspects of the political system and the concept of power. The political system and the concept of power were then characterized as a political philosophy of Illumination. For this reason, this study (...) not only uses a qualitative method with factual historical study techniques regarding figures but also uses an analytical approach to the theory of sociology of knowledge by Peter L. Berger and Thomas Lucmann and the theory of socio-political philosophy of al-Farabi's emanation. The sociology of knowledge is used to analyze the social dimensions involved in the formation of Suhrawardi's thoughts. Meanwhile, the socio-political philosophy of emanation is used to characterize the system and the concept of political power contained in the Wisdom of al-Isryq. The study concludes that the political system contained in the Illumination philosophy is divine, theocratic, and based on the concept of power in the form of self-control. (shrink)

Penelitian ini difokuskan pada pemikiran Aristoteles mengenai ekonomi yang diletakan dalam bingkai filsafat. Sehingganya ini adalah penelitian filsafat, jelasnya filsafat ekonomi Aristoteles. Dikatakan demikian karena aspek utama yang hendak diungkap dalam pemikiran Aristoteles adalah syarat-syarat keberadaan ekonomi yang merupakan problem ontologis dalam filsafat. Penelitian ini menggunakan metode kualitatif dengan teknik studi historis-faktual mengenai tokoh. Serta menggunakan Ontologi realisme kritis sebagai pendekatan analisis. Hasil dari penelitian ini adalah bahwa syarat keberadaan ekonomi adalah kesetaran substratum. Karena hanya dengan adanya kesetaraan substratum, maka (...) ada pertukaran yang tidak lain adalah syarat keberadaan ekonomi itu sendiri. (shrink)

Progressive Islam is a relatively new Islamic movement in the dynamics of the Contemporary Islamic movement. Progressive Islam places the domination of the social system of capitalism as its main problem. Progressive Islam aims to create change, which is pursued through the realization of its agenda, one of which is formulating a reality-based method of thinking. The problems and agenda of Progressive Islam parallel the problems and formulation of method of thought Tan Malaka. Tan Malaka has been against the social (...) system of capitalism. Tan Malaka has a methodological work based on reality, MADILOG. This study aims to show the parallels between Progressive Islam and Tan Malaka, and to position MADILOG as a method of Progressive Islamic thought. This study uses qualitative research methods with literature study techniques. The data in this study were analyzed using the sociology of knowledge approach and the philosophy of critical realism. The result is that the parallel between Progressive Islam and Tan Malaka lies in four aspects. Then, MADILOG can be positioned as a method of Progressive Islamic thought. (shrink)

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including (...) Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference. (shrink)

Stephen Onyango Ouma, the author of this book, aims to explore and critique the impact of colonialism and neo-colonialism on Africa while offering practical philosophy to rebuild the continent’s identity and ethics. To achieve this, he employs a multidisciplinary methodology, including critical analysis, social construction and practical philosophy. The results of his analysis are presented in five sections.

Reza Adeputera Tohis. NIM. 231 408 036. “Pemahaman Ideologi Dan Gerakan Mahasiswa Gorontalo Abad XX (Studi Kasus Tahun 1990-2001)” Program Studi Pendidikan Sejarah. Fakultas Ilmu Sosial. Univesitas Negeri Gorontalo. 2013. Di bawah bimbingan Bapak Drs Darwin Une, M.Pd. dan Bapak Drs. Surya Kobi M.Pd. -/- Penelitian ini dimaksud untuk dapat mengetahui proses terbentuknya pemahaman ideologi mahasiswa Gorontalo dan pola gerakan mahasiswa Gorontalo abad XX khususnya pada tahun 1990-2001. Penelitian ini menggunakan metode penelitian Kualitatif-deskriptif. -/- Guna mendapatkan data mengenai masalah (...) di atas, maka di lakukan pengumpulan sumber yaitu wawancara dengan tokoh-tokoh yang dinilai penulis mengetahui banyak informasi mengenai masalah dalam penelitian ini dan melalaui sumber-sumber tertulis berupa buku dan arsip atau referensi yang terkait. Data yang terkumpul kemudian diperiksa validitasnya melalui teknik triangulasi sumber dan triangulasi teori. Selanjutnya data dianalsis dengan menggunakan analisis interaktif yang terdiri dari tiga komponen yaitu: reduksi data, sajian data dan penarikan kesimpulan/verifikasi. -/- Setelah melalui tahapan diatas maka ditemukan bahwa proses terbentuknya pemahaman ideologi mahasiswa Gorontalo abad XX khsusnya pada tahun 1990-2001, dibentuk oleh dua faktor yaitu: faktor pengetahuan dan faktor masalah sosial. Kemudian, pola gerakan mahasiswa gorontalo abad XX khususnya pada tahun 1990-2001, memilki dua pola gerakan yaitu: gerakan melalui demonstrasi dan gerakan melalui dialog. (shrink)

This book is an ethnographic study of the Sufi ritual practices and embodied experiences among the female members of the Naqshbandi community in Cape Town, South Africa. The specific Sufi ritual in question is hadra, often called the “Sacred Dance,” a religious gathering that combines bodily movement, the recitation of sacred texts, and music to achieve closeness to God. The book’s main argument is that hadra serves as a somatic platform for Sufi women to express their identity and piety, made (...) visible through their bodies and bodily movements during the ritual. (shrink)