In this short paper, I critically examine Veli Mitova’s proposal that social-identity groups can have collective epistemic reasons. My primary focus is the role of privileged access in her account of how collective reasons become epistemic reasons for social-identity groups. I argue that there is a potentially worrying structural asymmetry in her account of two different types of cases. More specifically, the mechanisms at play in cases of “doxastic reasons” seem fundamentally different from those at play in cases (...) of “epistemic-conduct reasons”. The upshot is a need for further explanation of what unifies these dimensions of the account. (shrink)

By looking at videogame production through a two-vector model of design – a practice determined by the interplay between economic and technological evolution – we argue that shared screen play, as both collaboration and competition, originally functioned as a desirable pattern in videogame design, but has since become problematic due to industry transformations. This is introduced as an example of what we call design vestigiality: momentary loss of a design pattern’s contextual function due to techno-economical evolution.

In this paper, I analyze how frameworks shape historiographical explanations. I argue that, in order to identify a sequence of events as relevant to a historical outcome, assumptions about the workings of the relevant domain have to be made. By extending Lakatosian considerations, I argue that these assumptions are provided by a framework that contains a set of factors and intertwined principles that (supposedly) govern how a historical phenomenon works. I connect frameworks with a counterfactual account of historical explanation. Frameworks (...) enable us to explain the past by providing a backbone of explanatory patterns of counterfactual dependency. I conclude by noting that both counterfactual scenarios and scenarios of the future require frameworks and, therefore, historiographical explanation generates a set of possible futures. Analyzing these possible futures enables us to reveal the theoretical commitments of historiography. (shrink)

In this book, I defend the present-centered approach in historiography of science (i.e. study of the history of science), build an account for causal explanations in historiography of science, and show the fruitfulness of the approach and account in when we attempt to understand science. -/- The present-centered approach defines historiography of science as a field that studies the developments that led to the present science. I argue that the choice of the targets of studies in historiography of science should (...) be directly connected to our values and preferences in an intersubjective process. The main advantage of this approach is that it gives a clear motivation for historiography of science and avoids or solves stubborn conceptual and practical problems within the field. -/- The account of causal explanations is built on the notions of counterfactual scenarios and contrastive question-answer pairs. I argue that if and only if we track down patterns of counterfactual dependencies, can we understand history. Moreover, I define the notions of historical explanation, explanatory competition, explanatory depth, and explanatory resources. -/- Finally, I analyze the existing historiography of science with the framework built in the previous chapter, and I show that this framework clarifies many first-order (i.e. concerning the history of science) and meta-level issues (i.e. concerning the nature of science in general) that historians and philosophers tackle. As an illustration of the philosophical power of the framework, I explicate the notion of local explanation and analyze the question of whether the developments of science were necessary or contingent. (shrink)

The paper introduces measurement of fixation-speech intervals as an important tool for the study of the reading process. Using the theory of the organism-environment system, we developed experiments to investigate the time course of reading. By combining eye tracking with synchronous recording of speech during reading in a single measure, we issue a fundamental challenge to information processing models. Not only is FSI an authentic measure of the reading process, but it shows that we exploit verbal patterns, textual features and, (...) less directly, reading experience. Reading, we conclude, is not a matter of decoding linguistic information. Far from being a text-driven process, it depends on integrating both sensory and motor processes in an anticipatory meaning generation based on the history of experience and cultural context of the reader. Finally, we conclude with remarks on the social character and cognitive history of reading. (shrink)

Haci Bektash Veli (d. 1271[?]), considered to be the founder of the Bektashism, is one of the leading representatives of Turkish-Islamic thought and belief traditions. He is a person whose influence continues today, as in the past, not only in Anatolia, but also in many countries such as Azerbaijan, Iraq, Egypt, Bulgaria, Greece, Albania and even Hungary, both as historical personality and with his mythical aspects, and his teachings. Haci Bektash Veli and his influence in the entire Turkish-Islamic (...) world, especially in Anatolia, have caught the attention of the researchers from the fields of History, Language, Literature, Sociology, etc. Since the first studies on Haci Bektash Veli and Bektashism have been revealed, many works have been written in this field in various societies. Moreover, these studies become an independent research area over time. In particular, orientalists, including many turkologists, historians, philologists and experts in Islamic studies, were involved in this field, wondering about Turkish-Islamic world. In other words, many researches about Haci Bektash Veli and Bektashism have been carried out both in our country and abroad; original works and translations, such as articles, encyclopaedia articles, monographs, journal special issues, tribute books, surveys and publications, annuals, bibliographic studies, etc. were published in this field. These studies also found their own expression in the scientific events, such as special national and international congresses, symposiums and conferences. Russian-Soviet researchers, who mostly include turkologists, historians, philologists, ethnologists and experts in Islamic historical researches and have a large expert staff, have focused on the great role and effects of Haci Bektash Veli in the preservation of Turkish-Islamic thought and culture. Correspondingly, the essence and philosophical foundations of Bektashism have also attracted their attention. As a result of this process, that began with curiosity and turned into academic interest, a significant literature in Russian on Haci Bektash Veli and Bektashism has emerged. The aim of this paper is to identify- within the available possibilities- Russian written sources on Haci Bektash Veli and Bektashism, to reveal the prominent studies among them and to present comments and evaluations of Russian researchers and other authors who have written their academic publications in Russian in this field, by using the method of description and evaluation. We should specify that in the paper we followed a chronological order taking into account the dates on which these studies were conducted. Finally, this paper aims to contribute to the literature in Turkish on Haci Bektash Veli and Bektashism. Thus, the author of the paper hopes that the paper will be useful in terms of the directory of sources and materials for the ongoing and future researches in our country. (shrink)

Hume's Treatise of Human Nature was published in the form of three separate books. The first two, "Of the Understanding" and "Of the Pas- sions," were published in London in January 1739 by John Noon. The third, "Of Morals," was published independently in London by Thomas Longman in November 1740.2 The title and subtitles on all three books are the same: A Treatise of Human Nature: Being An Attempt to introduce the experimental Method of Reasoning into Moral Subjects. On the (...) title page of the first two books Hume employs an epigram from Tacitus: Rara temporumfelicitas, ubi sentire, quae velis; & quae sentias, dicere licet. ["Seldom are men blessed with times in which they may think what they like and say what they think."] On the title page of the third book this epigram is replaced by an epigram taken from the ninth book of Lucan's Pharsalia: Durae semper virtutis amator, Quaere quid est virtus, et posce exemplar honesti. ["Thou that to virtue ever wer't inclined, learn what it is, how certainly defin'd, and leave some perfect Rule to guide Mankind."] Given the context and the prominence of these epigrams, it is a curious fact that they have attracted little or no attention or comment from Hume scholars. -/- In this paper I argue that Hume's use of the epigram from Lucan is directly relevant to his use of the epigram from Tacitus. The epigrams flag very clearly the anti-Christian nature of Hume's intentions in the Treatise and his affiliations with and allegiance to an anti-Christian tradition of thought that stretches from Hobbes and Spinoza in the late seventeenth century to a circle of anti-Newtonian radical freethinkers that appeared in Britain in the first part of the eighteenth century. In more general terms these epigrams are a notable and illuminating example of esoteric communication in this context, and they indicate that the Treatise has an important place in the literature of the radical enlightenment. (shrink)

The article highlights Turkish numismatic, symbols and philosophical thought on the basis of Konya dirhams, minted in the second half of the 13th century, preserved in the Numismatical Fund of the National Museum of History of Azerbaijan of the National Academy of Sciences of Azerbaijan and the thoughts of Sheykh Sadr al-Din Muhammad al-Qunawi (1210 - 1274). There are also Konya silver dirhams, along with silver coins, minted in the name of Seljuk rulers, found in various regions of Azerbaijan (Baku, (...) Agdere, Tovuz, Zagatala, Shamakhi etc). In the appropriate period, the names of the local rulers (Shirvanshah-Kesranids) and the names of the Abbasid caliphs were engraved on the copper coins minted in Azerbaijan (Baku, Shamakhi, Darband, etc.). The need of the Caucasus for silver and gold coins in national trade was paid with the coins issued in Turkey, Iraq and other states. The article highlights inscriptions about the glorious titles of the ruler (amir al-muminin, imam al-muazzam, sultan) on silver dirhams, gold dinars minted in Konya during the reign of Roman Seljuks (II Kaykhusraw- 1237 – 1246; II Keykaus = 1245 – 1249; 1257 – 1262; IV Qilij Arslan – 1248-1249; 1262 – 1266), as well as date of minting and scale of the coins and the struggle with Mongols and Golden Horde rulers in money savings based on the studies that epoch. The article gives information about the life of Sheykh Sadr al-Din Muhammad al-Qunawi (1210 - 1274) and the understandings in his wide philosophical system (God, the value of man, metaphysics, etc.) and about his scientific environment (Jalal al-Din Rumi, Ahi Evren, Hajı Bektash Veli). The father of this scholar became a teacher of both himself and Izz ad –Din Kayka’us II. The works and views of this scholar had an impact on Anatolia and its surroundings, as well as on the Caucasus. The written sources and numismatic facts of the period prove the existence of the philosophy in the all Turkic world in the Middle Ages. (shrink)

Dinî tecrübe Friedrich Schleiermacher (ö.1768) ile önem kazanan ve William James’in (ö.1842) eserleriyle din felsefesinde teistik delillerin içine dahil olan bir delildir. Dini tecrübelerin birçok şekilde meydana geldiği iddia edilmektedir. Bunlardan biri de sezgidir. Bu bildirinin amacı sezgisel bilginin Tanrı’nın varlığına delil olup olmadığını ortaya koymaktır. Sezgisel yetenek, insanın fiziksel gelişimine (yani beyin) paralel olarak gelişen bir yetidir ve zihnin gelişmesiyle birlikte kapasitesi artmaktadır. Önce çocukta duygusal bir sezgi hakim iken (4-7 yaş), daha sonra çocuğun somut işlemlere geçmesiyle sezgisel yetenek (...) somutla ilişkili hale gelir. (7-11 yaş) Ve somut nesne ve durumlar (deney ve pratikler) çocuğun sezgisel yeteneğinin gelişmesine yol açar. En son aşamada yani soyut işlemler döneminde (11-17 yaş) çocuğun beyninde prefrontal lobun gelişmesine bağlı olarak akli muhakeme gelişir ve bunun etkisiyle sezgisel yetenek, akli verileri kullanarak soyut sezgiye yönelir. Sezgisel yetenek böylece üç dönemin özelliklerini gösterebilir; çocukluktan aldığı duygusal sezgi ve somut/nesnenin çağrıştırdığı somut sezgi ve aklın dış dünyadan aldığı bilgileri zihinsel süreçlerden geçirerek işlemesi sonucu gelişen akılcı sezgi. O nedenle insanlarda tek bir sezgiden bahsetmek yanlıştır. Sezginin üç türü birbiriyle eş güdümlü olarak bilgiyi elde etmek için çalışır. Bu üç sezgi türünden akılcı sezgiye önem veren İbn Sina, sezgi bilgisini rasyonel, epistemolojik alana dahil eder. Yaptığı ilim sınıflamasında sezgi bilgisini deneye dayalı bilgi türü olarak görür ve akla/deneye dayalı bir sezgi anlayışı geliştirir. Bu sezgi anlayışı, peygamberliği rasyonel bir temele oturtmak ve irrasyonel olmadığın açıklamak için de kullanır. Kudsi akla sahip peygamberler üstün zekalarının etkisiyle güçlü sezgiye sahip olurlar ve vahiy alırlar. Vahiy alan sezgisel yetenek diğer insanlarda ortaya çıkıp dini tecrübeleri şekillendirebilir mi? Peygamberlerin vahiy tecrübesini taklit ederek kendilerinde yüksek sezgisel yeti olduğunu savunan bazı kişiler (veli) ilham yoluyla bilgi elde ettiklerini iddia etmişlerdir. Dini tecrübe delilinde bu tür tecrübeler dini delil olarak sayılmaktadır. Fakat bu sezgisel bilginin kaynağı duygu mudur, somut bir gösterge (deney) midir yoksa akıl mıdır? İlham ürünü olan eserlerde her zaman duygu vardır ve bu tür ifadeler insanı duygunun hakim olduğu zihinsel bir duruma götürür. Fakat vahiy tecrübesinde duygunun yanında, somut dünyanın varlığı ve akla dayalı bir sezginin olduğu da vurgulanmaktadır. O nedenle sezgisel bilgi ürünü vahiy üç tür sezgi bilgisine dayalı iken, ilham ürünü olan sezgisel bilgi sadece duyguya dayalıdır. O nedenle ‘dini’ bir delil olarak değil ‘mistik’ bir delil olarak değerlendirmeyi hak eder. (shrink)