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)

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.

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)

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)

The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. This article deals with the origin and evolution of the CSFM concept. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the concept was (...) later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. Furthermore, the article explores the philosophical foundation of the CSFM concept. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources. (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)

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)

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)

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)

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)

Green innovation plays a critical role in mitigating environmental issues and balancing the interaction between economic growth and the natural environment. Drawing on social network and resource-dependence theory, this article scrutinises the relationship between independent director interlocks and corporate green innovation. Using the data from listed Chinese companies from 2010 to 2022, this study finds that independent director interlocks can significantly promote corporate green processes and product innovation. This research further finds that internal corporate contexts can also influence the relationship (...) between independent director interlocks and green innovation. Moreover, the results indicate that corporate environmental commitment positively moderates the relationships between independent director interlocks and corporate green innovation. This study also provides significant implications for firms seeking green innovation performance and for policymakers seeking ways to fulfill the mission of carbon dioxide abatement. (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)

Experiences like pains, pleasures, and emotions have affective phenomenal character: they feel pleasant or unpleasant. Imperativism proposes to explain affective phenomenal character by appeal to imperative content, a kind of intentional content that directs rather than describes. We argue that imperativism is on the right track, but has been developed in the wrong way. There are two varieties of imperativism on the market: first-order and higher-order. We show that neither is successful, and offer in their place a new theory: reflexive (...) imperativism. Our proposal is that an experience P feels pleasant in virtue of being constituted by a Command with reflexive imperative content, while an experience U feels unpleasant in virtue of being constituted by a Command with reflexive imperative content : More of P!Less of U! If you need a slogan: experiences have affective phenomenal character in virtue of commanding us Get more of me! Get less of me! (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.

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)

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)

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.

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)

Non-naturalist realists are committed to the belief, famously voiced by Parfit, that if there are no non-natural facts then nothing matters. But it is morally objectionable to conditionalise all our moral commitments on the question of whether there are non-natural facts. Non-natural facts are causally inefficacious, and so make no difference to the world of our experience. And to be a realist about such facts is to hold that they are mind-independent. It is compatible with our experiences that there are (...) no non-natural facts, or that they are very different from what we think. As Nagel says, realism makes scepticism intelligible. So the non-naturalist must hold that you might be wrong that your partner matters, even if you are correct about every natural, causal fact about your history and relationship. But to hold that conditional attitude to your partner would be a moral betrayal. So believing non-naturalist realism involves doing something immoral. (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)

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.

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)

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)

The article examines recent debates surrounding public sociology in the context of a UK based Department of Applied Social Sciences. Three areas of work within the department form the focus of the article: violence against women and children; community-based oral history projects and health ethics teaching. The article draws on Micheal Burawoy’s typology comprising public, policy, professional and critical sociology, and argues that much of the work described in the case studies more often lies somewhere in between, in the interstices, (...) rather than within one or other of the four types. The result is not without its tensions and dilemmas, some of which are identified and explored, notably those arising from attempts to appeal to diverse audiences and meet the sometimes conflicting expectations of each. (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)

The article explores the landscape in higher education in which old binary divisions are officially denied yet have been reinvigorated through a mix of conservative and neo-liberal policies. Efforts to resist such pressures can happen at different levels, including, in this case, module design and classroom practice. The rationale for such resistance is considered in relationship to the authors’ political and moral standpoints. Debates within higher education policy circles are invariably reduced to a series of oppositions: theory and practice; training (...) and education; research and teaching. The article seeks to break down such polarities through an exploration of classroom practice. In fact, we argue that such distinctions help to legitimize the existing inequalities in higher education and group-based harms, which characterize the sector. Instead, a case is made for a pedagogy that enables students, particularly those from diverse and disadvantaged backgrounds, to use their experiences, values, etc. to exchange and develop ideas in a group context, thereby providing an important means of collective empowerment (intellectual and practical, both at work and in their private lives). In this process students are encouraged to use ethical theories as tools to explain and underpin their understanding of work-based scenarios. The role of the academic is to facilitate such exchanges and foster new ethical approaches and a public awareness and engagement that goes beyond the classroom. The pedagogic approach, drawing on notions of relational autonomy and narrative methods as well as providing spaces for the co-production of new knowledge, confirms the indivisibility of research and teaching. (shrink)

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 article explores ideas of a student-centred curriculum through an oral history project undertaken with minoritised students on an undergraduate health ethics module at a UK HEI. It analyses oral history interviews about student expereinces, reflects on the co-creation of knowledge via collective praxis, and re-thinks what it is to 'centre' students in a socially just classroom, institution, and wider HE sector. Furthermore, it discusses conceptualisations of trustful and dialogic classroom conditions and considers issues of intersectionality, decolonising, resisting the 'mythical (...) norm' and addressing epistemic injustice in HE. (shrink)

In the introduction, Dadabhoy begins by questioning Shakespeare’s engagement with Islam, asking, “What does Shakespeare say about Islam?” Here, Dadabhoy observes that references to and representations of Muslim characters in Shakespeare’s works are minimal and often limited to marginal figures, such as the Prince of Morocco in The Merchant of Venice and Othello. Dadabhoy argues that the erasure and marginalization of Islamic culture in Shakespeare’s works reflect a broader European tendency to exclude non-European and non-Christian narratives from their worldview. This (...) is not only about the absence of Muslim characters but also about how the Islamic world is often ignored or negatively portrayed in European literature and culture. For Dadabhoy, this erasure is part of a broader cultural strategy to reinforce European identity and superiority. (shrink)

Affective experiences such as pains, pleasures, and emotions have affective phenomenology: they feel pleasant. This type of phenomenology has a loopy regulatory profile: it often motivates us to act a certain way, and these actions typically end up regulating our affective experiences back. For example, the pleasure you get by tasting your morning coffee motivates you to drink more of it, and this in turn results in you obtaining another pleasant gustatory experience. In this article, we argue that reflexive imperativism (...) is the only intentionalist account of affective phenomenology—probably, the only account at all—that is able to make sense of its loopy regulatory profile. (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)

This article examines the relationship between progressive Islam, Marxism, and Tan Malaka. Progressive Islam is one of the new movements in contemporary Islamic dynamics. Marxism is a tradition of thought. Tan Malaka is one of the Muslim leaders who uses the tradition of Marxism in every thought and struggle. This article uses the method of philosophy with the technique of historical-factual study of figures. Data analysis uses the concept of externalization from the sociological theory of knowledge. The result is that (...) Marxism is one of the external spaces of progressive Islam, where its characters externalize. Similarly to progressive Islamic figures, Tan Malaka also externalized Marxism, so that he could have knowledge about Marxism. Thus Marxism became the connecting bridge between progressive Islam and Tan Malaka. This is the relationship between progressive Islam, Marxism, and Tan Malaka. (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)

Actualmente en México con el cambio de gobierno se respiraba un aire de esperanza en contra de la inseguridad por la que lamentablemente atraviesa el país, con la promesa del actual Presidente Constitucional de los Estados Unidos Mexicanos Lic. Andrés Manuel López Ob rador respecto a la depuración del gobierno y las instituciones de seguridad del país de la corrupción, además con la creación de una fuerza de seguridad que permitiera a los miembros del ejército nacional a resguardarse y la (...) cual ya había sido tema de di scusión en varios momentos de la historia de México la denominada Guardia Nacional. Sin embargo, las reformas a la Constitución Política de los Estados Unidos Mexicanos y la creación de leyes específicas sobre la regularización y organización de esta nueva fuerza de seguridad pareciera ser que no se ha comprendido de manera clara o contun dente el espíritu originario de esta institución, tal vez nuestros representantes políticos en especial en el actual periodo de gobierno federal (poder ejecutivo y legislativo) donde se materializa la idea de la creación de la guardia nacional, la cual ha sido criticada por medios tanto de comunicación, como docentes, investigadores, especialistas en la materia de seguridad así como políticos etc. Por ello en este trabajo se analiza dicha reforma bajo la teoría tridimensional del derecho de Miguel Reale, Esta teoría explica al derecho tomando en consideración de manera inseparable las tres dimensiones de hecho, valor y norma y con ello se aseguran los dos objetivos del orden normativo jurídico los cuales son: 1 Asegurar el pleno goce de los derechos fundam entales de toda persona, como es la vida, la libertad, la dignidad entre otros. 2 Construir el bien común. -/- Todas las conductas de los hombres que se dan en la comunicación intelectual o afectiva entre 2 o más sujetos pueden ser valoradas y reguladas jurídicamente, es decir el derecho se nutre de la vida social, esto es de la interacción social y en especial con el rubro de la seguridad pública que justifica la existencia de esta nueva fuerza policial, institución de la cual se puede obtener más provecho s i se le asignaran más funciones y atribuciones. (shrink)

This essay develops the epistemic challenge to non-naturalist moral realism. While evolutionary considerations do not support the strongest claims made by ‘debunkers’, they do provide the basis for an inductive argument that our moral dispositions and starting beliefs are at best partially reliable. So, we need some method for separating truth from falsity. Many non-naturalists think that rational reflection can play this role. But rational reflection cannot be expected to bring us to truth even from reasonably accurate starting points. Reflection (...) selects views that are coherent and conflict-free, yet there is no reason to think that the non-natural moral truth must be like this. Inasmuch as we seek coherent, conflict-free, ethical viewpoints, that suggests that our goal is not non-natural truth at all. (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)

In this paper comparative analysis of maximum power point tracking techniques has been conducted to achieve highest magnitude of power from photovoltaic array. The algorithms proposed in this paper for extracting peak output from photovoltaic array are Perturb and Observe, Incremental Conductance, and Fuzzy Logic Control. There are some limitations with conventional converters i.e. Buck-Boost converter. When the operating voltage exceeds normal voltage as the voltage becomes high, the conventional converters fail to carry high voltage and current. Apart from this (...) the ripple contents also increase abnormally due to the large impedance in the conventional converter. Similarly these converters cannot track maximum power point faster and effectively. In that case Single Ended Primary Inductor Converter (SEPIC) is the best choice instead of the conventional buck-boost converter, which is employed with the aim of extracting maximum output from the photovoltaic array. The aim of this study is to compare three MPPT techniques under varying environmental conditions with respect to maximum power extraction and speed of tracking time. SEPIC is used instead of conventional buck-boost converter in order to achieve maximum efficiency and less ripples. Also it can track maximum power point (MPP) faster than Buck-Boost Converter. Comparative analysis of three most extensively used MPPT techniques have been conducted in Simulink/Matlab. (shrink)

In the article of Bueno titled “Davidson and Skepticism: How Not to Respond to the Skeptic,” he intends to demonstrate that although Davidson’s theory of Coherence holds many attractions, it does not entail a response to any kinds of skepticism including Global, Lottery, and Pyrrhonian. In this study, the goal is to criticize the work of Prof. Bueno in connection with two criticisms raised by him over Davidson’s anti-skeptical strategy. Further, by giving some reasons in favor of Davidson’s anti-skepticism argument, (...) it will be shown that neither the above stated criticisms nor the global skepticism response could undermine the validity of anti-skepticism argument. (shrink)

Turing does not provide an explanation for substituting the original question of his test – i.e., “Can machines think?” with “Can a machine pass the imitation game?” – resulting in an argumentative gap in his main thesis. In this article, I argue that a positive answer to the second question would mean attributing the ability of linguistic interactions to machines; while a positive answer to the original question would mean attributing the ability of thinking to machines. In such a situation, (...) defending the Turing Test requires establishing a relationship between thought and language. In this regard, Davidson's no-priority theory is presented as an approach for defending the test. (shrink)

This paper examines the complex and multifaceted discourse surrounding the hijab, which has been variously interpreted as a symbol of sexist oppression and female empowerment. It challenges the notion of a universalizing framework to address sexist oppression and argues that different conceptions of empowerment can be equally valid, depending on the intersectional identities and values of the subject. Drawing on the experiences of Muslim women in the West as a case study, the paper explores the challenges they face from both (...) broader Western society's Gendered Islamophobia and misogyny from within their Muslim community. -/- Two distinct responses have emerged among Muslim women to counter these challenges: Islamic Feminism and Islamic Traditionalism. Islamic Feminism seeks to use Islam, particularly the Qur'an, as a basis for achieving feminist goals. However, this movement is not universally embraced among Muslim women, as many argue that it does not align with their traditional Islamic values and goals of gender justice. As a result, an alternative discourse of Islamic Traditionalism has emerged, which seeks to address these issues by drawing on traditional Islamic values and methodology to achieve unique Islamic goals of gender justice and empowerment. The paper critically examines the effectiveness and limitations of these frameworks while framing empowerment as a manifestation of women's agency to make choices that they find empowering for themselves. It highlights the complexities and nuances of the hijab discourse, challenging monolithic interpretations and advocating for a nuanced understanding that takes into account the diverse experiences, identities, and values of Muslim women. (shrink)

This Essay presents law’s evolution as a paradoxical union of the finite and the infinite. At any given point in time, law is a finite body of norms, which can be identified. At the same time, law’s evolution is infinite because rule-mutations that alter those norms are indeterminable. In modern legal systems, law’s evolution occurs under the constraining influence of master texts, which provide normative durability by enshrining the fundamental norms of a legal system and fortifying them against change. Despite (...) this stabilizing role, however, master texts are themselves open to mutations. Therefore, law’s evolution under the constraints of a master text mediates the paradoxical union of law’s finite and infinite nature. (shrink)