Search results for 'Ali A. Al-Kazemi' (try it on Scholar)

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  1.  18
    Abbas J. Ali & Ali Al-Kazemi (2005). The Kuwaiti Manager: Work Values and Orientations. [REVIEW] Journal of Business Ethics 60 (1):63 - 73.
    Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.
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  2. Sheikh Jameil Ali (2010). Islamic Thought and Movement in the Subcontinent: A Study of Sayyid Abu A'la Mawdudi and Sayyid Abul Hasan Ali Nadwi. D.K. Printworld.
  3. Samer Mahdy Ali (2008). The Rise of the Abbasid Public Sphere: The Case of Al-Mutanabbi and Three Middle Ranking Patrons. Al-Qantara: Revista de Estudios Árabes 29 (2):467-494.
    En el siglo X, y en la zona de Siria e Iraq, el número de poetas canónicos que dedicaron panegíricos (madi) a miembros no destacados de la sociedad experimentó un incremento sin precedentes. A lo largo de los últimos treinta años, especialistas en este campo han formulado diversas teorías sobre los himnos de alabanza dedicados a la realeza y a los gobernantes, pero ¿qué llevó a personas corrientes, sin ninguna aspiración de llegar a gobernar, a pagar grandes cantidades de dinero (...)
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  4.  95
    Zain Imtiaz Ali (2007). Al-Ghazālī and Schopenhauer on Knowledge and Suffering. Philosophy East and West 57 (4):409-419.
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  5. Abbas J. Ali & Ali Al-Kazemi (2005). The Kuwaiti Manager: Work Values and Orientations. Journal of Business Ethics 60 (1):63-73.
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  6. Syed Anwer Ali (1982). Qurʼan, the Fundamental Law of Human Life: Being a Commentary of the Holy Qurʼan Keeping in View the Philosophical Thought, Scientific Research, Political, Economical, and Social Developments in the Human Society Down the Ages. Syed Publications.
    v. 1. Introduction to the study of Qurʼan -- v. 2. Surat ul-Faateha to Surat-ul-Baqarah (sections 1-21) -- v. 3. Surat-ul-Baqarah (sections 22 to 37) -- v. 4. Surat-ul-Baqarah (sections 38-40), Surat Aal-e-Imran, Surat-un-Nisa (sections 1 and 2) -- v. 5. Surat-un-Nisa (sections 3 to 24), Surat Al-Maaʼidah (complete), Surat Al-Anʼaam (sections 1-5) -- v. 6. Surat Al-Anʼaam (sections 6-20) -- v. 7. Surat Yunus to Surat Ibrahim -- v. 8. Surat al-Hijr to Surat al-kahf -- v. 9. Surat Maryam (...)
     
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  7.  19
    Adnan A. Hyder, Waleed Zafar, Joseph Ali, Robert Ssekubugu, Paul Ndebele & Nancy Kass (2013). Evaluating Institutional Capacity for Research Ethics in Africa: A Case Study From Botswana. [REVIEW] BMC Medical Ethics 14 (1):31.
    The increase in the volume of research conducted in Low and Middle Income Countries (LMIC), has brought a renewed international focus on processes for ethical conduct of research. Several programs have been initiated to strengthen the capacity for research ethics in LMIC. However, most such programs focus on individual training or development of ethics review committees. The objective of this paper is to present an approach to institutional capacity assessment in research ethics and application of this approach in the form (...)
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  8.  5
    H. A. Taylor, N. E. Kass, J. Ali, S. Sisson, A. Bertram & A. Bhan (2012). Development of a Research Ethics Knowledge and Analytical Skills Assessment Tool. Journal of Medical Ethics 38 (4):236-242.
    Introduction The goal of this project was to develop and validate a new tool to evaluate learners' knowledge and skills related to research ethics. Methods A core set of 50 questions from existing computer-based online teaching modules were identified, refined and supplemented to create a set of 74 multiple-choice, true/false and short answer questions. The questions were pilot-tested and item discrimination was calculated for each question. Poorly performing items were eliminated or refined. Two comparable assessment tools were created. These assessment (...)
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  9.  1
    F. Jamil Ragep (1987). Ali A. Al-Daffa and John J. Stroyls, Studies in the Exact Sciences in Medieval Islam. Dhahran, Saudi Arabia: University of Petroleum and Minerals; Chichester, Eng., and New York: John Wiley and Sons, 1984. Pp. X, 243; Diagrams. $39.95. [REVIEW] Speculum 62 (2):493-494.
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  10.  51
    J. P. Hogendijk (1986). AL-DAFFA, ALI A. And STROYLS, JOHN J. [1984]: Studies in the Exact Sciences in Medieval Islam. University of Petroleum and Minerals (Dhahran, Saudi Arabia) and John Wiley and Sons. X+243 Pp. (ISBN 0-471-90320-5). [REVIEW] British Journal for the Philosophy of Science 37 (4):516-520.
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  11. Jan P. Hogendijk (1986). AL-DAFFA, ALI A. And STROYLES, JOHN J.: "Studies in the Exact Sciences in Medieval Islam". [REVIEW] British Journal for the Philosophy of Science 37:516.
     
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  12. D. Macdonald (1932). The Dove's Neckring About Love and Lovers by Abū Muḥammad `Alī Ibn Ḥazim Al Andalusī; D. K. Pétrof; A. R. Nykl. [REVIEW] Isis: A Journal of the History of Science 17:430-431.
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  13. F. Ragep (1985). The Book of the Reasons Behind Astronomical Tables : A Facsimile Reproduction of the Unique Arabic Text Contained in the Bodleian MS Arch. Seld. A.11 by Ali Ibn Sulayman Al-Hashimi; Fuad I. Haddad; E. S. Kennedy. [REVIEW] Isis: A Journal of the History of Science 76:123-124.
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  14. George Sarton (1939). Les missions scientifiques à l'époque de Muḥammad 'Alî, de 'Abb's al-Awwal et de Sa'îd by Le Prince Omar Toussoun. [REVIEW] Isis: A Journal of the History of Science 31:95-99.
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  15. F. N. Velazquez Basanta (1999). Abu Ali Al-Hasan Ibn Kisra, a Popular Prophet From Malaga in the Almohad Period. Al-Qantara: Revista de Estudios Árabes 20 (1):201-213.
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  16. George Saliba (2014). Josep Casulleras, La Astrología de Los Matemáticos: La Matemática Aplicada a la Astrología a Través de la Obra de Ibn Mucād de Jaén. Barcelona: Universitat de Barcelona, 2010. Paper. Pp. 355; 44 Black-and-White Figures. €18. ISBN: 978-84-475-3441-8.Ibn Qunfud Al-Qusanṭīnī, Comentario de la “Urŷūza” Astrológica de ‘Alī B. Abī L-Riŷāl, Ed. And Trans. Marc Oliveras. Barcelona: Universitat de Barcelona, 2012. Paper. Pp. 512. €32. ISBN: 978-84-475-3648-1’. [REVIEW] Speculum 89 (4):1119-1123.
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  17. Emily Selove (2014). Al-Qāḍī Al-Quḍāʿī, A Treasury of Virtues: Sayings, Sermons and Teachings of ʿAlī, with the One Hundred Proverbs Attributed to Al-Jāḥiẓ, Ed. And Trans. Tahera Qutbuddin. New York: New York University Press, 2013. Pp. Xxxviii, 272. $35. ISBN: 978-081-477-1853. [REVIEW] Speculum 89 (2):437-438.
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  18.  3
    David A. King (1979). Essay Review: The Muslim Contribution to Mathematics by Ali Abdullah Al-Daffa'. History of Science 17:295-296.
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  19.  29
    Ali A. Al-Kazemi & Gary Zajac (1999). Ethics Sensitivity and Awareness Within Organizations in Kuwait: An Empirical Exploration of Epoused Theory and Theory-in-Use. [REVIEW] Journal of Business Ethics 20 (4):353 - 361.
    This article explores the ethics sensitivity and awareness of a sample of employees in six organizations in Kuwait. We identify which sorts of questionable organizational behaviors are believed to be most unethical by these employees, as well as which behaviors are reported to occur most often within the organizations. On the whole, the employees evidence a high level of ethical sensitivity, perceiving the moral hazards of all of the behaviors presented to them. At the same time, the reported occurrence of (...)
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  20. George Sarton (1933). Al-Fihrist Li Ibn Al-Nadīm by Ibn Al-Nadīm; Shāri Muhammad Alī. [REVIEW] Isis: A Journal of the History of Science 20:283-285.
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  21. George Sarton (1926). La Parure des Cavaliers Et l'Insigne des Preux by Ibn Hudhail,'Ali Ibn 'Abd Al-Rahman Al-Andalusi; M. Nehlil; Louis Mercier. [REVIEW] Isis: A Journal of the History of Science 8:346-349.
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  22.  1
    Uri Rubin (2008). El viaje nocturno (Isra') de Muhammad a al-Masyid al-Aqsà: aspectos de los orígenes de la santidad islámica de Jerusalén. Al-Qantara: Revista de Estudios Árabes 29 (1):147-164.
    Este artículo intenta demostrar que, al contrario de lo que mantienen varios estudiosos modernos, el término coránico al-Masyid al-Aqs.à denomina a la Jerusalén terrestre. La Jerusalén a la que se refiere es la ciudad santa cristiana, una ¿Nueva Jerusalén¿ que reemplazaba a aquella que había sido destruida por los pecados de los judíos. El viaje nocturno de Muhammad a este lugar constituye una visión semejante a la que experimentó Ezequiel. Las fuentes de tafsir más tempranas son unánimes en equiparar este (...)
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  23. A. L. Rabi'A. Al-'Adawiyya (2006). QAYSIYYA (95 or 99-185/714 or 717-801) Rabi'a Al-'Adawiyya Was Born in Basra, the City of Date Palm Forests. In Oliver Leaman (ed.), The Biographical Encyclopedia of Islamic Philosophy. Thoemmes Continuum 2--190.
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  24.  17
    Gad Freudenthal (2003). La Quiddité de l'Âme, Traité Populaire Néoplatonisant Faussement Attribué À Al-Farabi: Traduction Annotée Et Commentée. Arabic Sciences and Philosophy 13 (2):173-237.
    The classic Arabic bibliographies ascribe to al-Farabi a treatise entitled Fi mahiyyat al-nafs (“On the Essence of the Soul”), of which no Arabic manuscript is known to exist. There is however a Hebrew text, translated from the Arabic by Zera[hudot]iah ben She'altiel [Hudot]en of Rome in 1284, which is ascribed to al-Farabi in all the manuscripts and which carries the title Ma'amar be-mahut ha-nefesh (“Treatise on the Essence of the Soul”). Since Steinschneider, this text is taken to (...)
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  25.  15
    Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin (2014). Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics. Science and Engineering Ethics 20 (2):317-327.
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  26.  4
    Hirokazu Nishimura (1993). A Boolean Transfer Principle From L*‐Algebras to AL*‐Algebras. Mathematical Logic Quarterly 39 (1):241-250.
    Just as Kaplansky [4] has introduced the notion of an AW*-module as a generalization of a complex Hilbert space, we introduce the notion of an AL*-algebra, which is a generalization of that of an L*-algebra invented by Schue [9, 10]. By using Boolean valued methods developed by Ozawa [6–8], Takeuti [11–13] and others, we establish its basic properties including a fundamental structure theorem. This paper should be regarded as a continuation or our previous paper [5], the familiarity with which is (...)
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  27.  3
    Jamil Ibrahim Iskandar (2011). O de Anima de aristóteles E a concepção Das faculdades da Alma no kitáb al-nafs (livro da Alma, de Anima) de Ibn Sina (avicena). Trans/Form/Ação 34 (3):41-49.
    Este artigo apresenta uma comparação conceitual entre a obra De anima, de Aristóteles, e a concepção das faculdades da alma no Kitáb al-Nafs – edição árabe – (Livro da Alma, De anima), de Ibn Sina (Avicena), com o intuito de mostrar similitudes e in#uências de Aristóteles sobre o pensamento de Ibn Sina, nessa temática. Destaca, ainda, como e a época em que o estagirita foi recebido em terras do Islã, indicando o seu primeiro receptor, o &lósofo Al-Kindi, assim como, de (...)
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  28. Ramon Harvey (forthcoming). The Preferences of Al-Kisāʾī : Grammar and Meaning in a Canonical Reading of the Qur’An. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-20.
    The Qur’an has been transmitted as both a written text and an oral recital. This has led to the development of a reading tradition that permits numerous different vocalisations to be made upon the basic skeletal text of the established ʿUthmānī codex. Ibn al-Jazarī chose ten early readers whom he felt were most representative of this tradition and whose readings are treated as canonical up until this day. One of these, the Kufan linguist al-Kisāʾī has been characterised in the literature (...)
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  29.  6
    Pilar Garrido Clemente (2009). Sobre el Kitab al-garib al-muntaqà min kalam ahl al-tuqà de Ibn jamis de Évora, atribuido a Ibn masarra. Al-Qantara: Revista de Estudios Árabes 30 (2):467-490.
    Recientemente se ha encontrado una copia de la obra al-garib al-muntaqà min kalm ahl al-tuqà, hasta ahora desaparecida. En el manuscrito la autoría del Muntaqà se atribuye a Ibn Masarra. En este artículo se muestra que su más probable autor, según indican las fuentes, es Ibn Jamis al-Yaburi, importante eslabón en la historia del sufismo andalusí. Se analizan además la estructura y el contenido de esta obra ascético-mística que Ibn Jamis transmitió al cadí �Iya? de Ceuta.
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  30.  3
    Bruna Soravia (2004). Ibn Qutayba en al-Andalus: la prèface à l'Adab al-Katib dans le commentaire d'Ibn al Sid al-Batalyawsi. Al-Qantara: Revista de Estudios Árabes 25 (2):539-566.
    El prefacio de Ibn Qutayba a su Adab al-katib ha sido considerado durante siglos como el fragmento más importante de su obra, y ha sido objeto de muchos comentarios, tanto orientales como occidentales. Este artículo trata del comentario que Ibn al-Sid al-Batalyawasi hizo de ese texto de Ibn Qutayba, e intenta mostrar la forma pecualiar en que Ibn al-Sid desarrolla su propia crítica a la polémica tesis de Ibn Qutayba sobre la relación entre ortodoxia, falsafa y kalam. Al mismo tiempo, (...)
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  31.  14
    Saad Al-Harran (2009). A Proposed Strategic Alliance Between the Qatar Foudation and the Al-Jazeera Channel to Face the Challenges of the 21st Century. International Corporate Responsibility Series 4:305-316.
    The paper highlights the importance of a strategic alliance between the Qatar Foundation for Education, Science and Community and the Al-Jazeera International Channel. Secondly, we discuss the global outlook as to how Qatar can position itself on the world map as knowledge-based nation and a land of innovative ideas. Thirdly, we analyse the new role of Islamic finance in social responsibility and why investment in social capital is vitally important in a challenging world. We select four Muslim countries that Qatar (...)
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  32.  6
    Luis Molina Martínez (2013). Crónicas del temprano Al-Andalus. A propósito de dos nuevas traducciones. Al-Qantara: Revista de Estudios Árabes 34 (1):187-204.
    Partiendo de las traducciones de las crónicas Iftitah al-Andalus de Ibn al-Qutiyya y Ajbar maymu,a recientemente publicadas por David James, se discuten en profundidad los aspectos historiográficos de ambos textos y la bibliografía sobre el tema.
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  33.  5
    María Isabel Calero Secall (2001). El Proceso de Ibn Al-Jatib. Apéndice: Roser Nebot (Nicolás), Epístola de Al-Bunnahi a Lisan Al-Din. Al-Qantara: Revista de Estudios Árabes 22 (2):421-462.
    El proceso de Ibn al-Japó ha pasado a la historia debido a la personalidad del incul-pado. La mayoría de las opiniones coinciden en declarar la acusación y el proceso como un simulacro para conseguir su muerte, pues la acusación de alta traición, por las cir-cunstancias que incidieron en el caso, no iba a conseguir el objetivo propuesto. Por esta razón se buscaron otros motivos con que inculparle y que permitieran perseguirlo y con-denarlo en cualquier parte del Islam, por eso estas (...)
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  34.  1
    Susana Calvo Capilla (2007). Las primeras mezquitas de al-Andalus a través de las fuentes árabes (92/711-170/785). Al-Qantara: Revista de Estudios Árabes 28 (1):143-179.
    En el artículo se recogen los relatos que las fuentes árabes, sobre todo andalusíes, proporcionan sobre las primeras fundaciones religiosas de al-Andalus. Las tradiciones de la Conquista, en este aspecto, muestran similitudes con el modelo de islamización puesto en práctica previamente en otros ámbitos del Mediterráneo islámico y con la historiografía árabe de los Futuh. Por razones de prestigio religioso y de legitimidad política, los autores insisten en aspectos como la orientación de las primeras mezquitas, atribuyéndolas a Musà o a (...)
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  35.  1
    Delfina Serrano Ruano (2002). Ibn al-Sid al Batalyawsi (444/1052-521/1127): de los reinos de taifas a la época almorávide a través de la bibliografía de un ulema polifacético. [REVIEW] Al-Qantara: Revista de Estudios Árabes 23 (1):53-92.
    Ibn al-Sid al-Batalyawsi ( Badajoz 444/1052- Valencia 521/1127) es conocido básicamente por su actividad en el camppo de la gramática y la lexicografía, y por sus incursiones en la filosofía. También destacó en la ciencia del hadiz, inte-resándose además por cuestiones jurídicas y teológicas. Su obra se ha conserva-do prácticamente completa. Es valorada positivamente por los biográfos y el interés que ha despertado entre los investigadores modernos ha dado lugar a un buen número de ediciones críticas y estudios. Cuando un (...)
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  36.  1
    Xavier Ballestín Navarro (2006). Jil'a y monedas: el poder de los Banu Marwan en el Magrib al-Aqsà. Al-Qantara: Revista de Estudios Árabes 27 (2):391 - 415.
    El texto anónimo del 'Kitab mafajir al-barbar' y la guerra contra Hasan b. Qannun se analizan para mostrar la extensión de la autoridad de los Banu Marwan en al-Magrib. Esta se basa en la distribución de presentes de honor - jil'a - y monedas entre los jefes Imazigen y los miembros de la estirpe idrisí.
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  37. Joseph A. Kechichian (2003). The Just Prince: A Manual of Leadership: Including an Authoritative English Translation of the Sulwan Al-Mutaʻ Fi ʻudwan Al-Atba by Muhammad Ibn Zafar Al-Siqilli (Consolation for the Ruler During the Hostility of Subjects). Saqi.
    The Sulwan al-Muta' is an 800 year-old handbook for statesmen written by a Sicilian Arab who addressed this advice for a "just prince" based on Islamic morality, European realism and a broad-ranging knowledge of different cultures. The work is explicated using straight philosophical discourse as well as the narrative whirl of fables-within-fables so beloved of ancient and mediaeval Oriental literature. This is a work of practical political philosophy that combines penetrating contemporary analysis, the entertainment value of The Thousand and One (...)
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  38. Christian Müller (2011). The Haram Al-Šarīf Collection of Arabic Legal Documents in Jerusalem: A Mamluk Court Archive? Al-Qantara: Revista de Estudios Árabes 32 (2):435-459.
    Este artículo analiza el corpus de 900 documentos del Haram al-�ari-f desde la perspectiva de la conservación de archivos. En su mayoría, estos documentos están relacionados con el juez de Jerusalén �araf al-Di-n ?I-sa- b. Ga-nim y con el periodo en el que se mantuvo en el cargo, entre 793/1391 y 797/1395. La muestra de documentos estudiada, sobre todo inventarios de bienes, pero también documentos relacionados con otras áreas del derecho que pertenecen a la competencia del qa-di-, contradicen la hipótesis (...)
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  39.  47
    Sam Alxatib, Peter Pagin & Uli Sauerland (2013). Acceptable Contradictions: Pragmatics or Semantics? A Reply to Cobreros Et Al. [REVIEW] Journal of Philosophical Logic 42 (4):619-634.
    Naive speakers find some logical contradictions acceptable, specifically borderline contradictions involving vague predicates such as Joe is and isn’t tall. In a recent paper, Cobreros et al. (J Philos Logic, 2012) suggest a pragmatic account of the acceptability of borderline contradictions. We show, however, that the pragmatic account predicts the wrong truth conditions for some examples with disjunction. As a remedy, we propose a semantic analysis instead. The analysis is close to a variant of fuzzy logic, but conjunction and disjunction (...)
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  40.  48
    Angela Ballantyne (2008). 'Fair Benefits' Accounts of Exploitation Require a Normative Principle of Fairness: Response to Gbadegesin and Wendler, and Emanuel Et Al. Bioethics 22 (4):239–244.
    In 2004 Emanuel et al. published an influential account of exploitation in international research, which has become known as the 'fair benefits account'. In this paper I argue that the thin definition of fairness presented by Emanuel et al, and subsequently endorsed by Gbadegesin and Wendler, does not provide a notion of fairness that is adequately robust to support a fair benefits account of exploitation. The authors present a procedural notion of fairness – the fair distribution of the benefits of (...)
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  41.  38
    Marwan Rashed (2008). Al-Fārābī's Lost Treatise on Changing Beings and the Possibility of a Demonstration of the Eternity of the World. Arabic Sciences and Philosophy 18 (1):19-58.
    This article proposes a reconstitution of the philosophical tenor of al-Fb al-Mawdayyira). It is shown that this work is not only a response to book VI of John Philoponus' Contra Aristotelem, but that its real issues can only be grasped in the context of the author's metaphysical system. Although, for al-Fbī, genuine demonstrations proceed from the cause to the caused, thus following the order of being, it will be explained how he also admits a strictly physical proof of the simple (...)
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  42.  26
    Mohammed Abattouy (2001). Nutaf Min Al-ΗΙYal: A Partial Arabic Version of Pseudo-Aristotle's Problemata Mechanica. Early Science and Medicine 6 (2):96-122.
    This article investigates the Arabic tradition of the Problemata Mechanica, a Greek text of mechanics ascribed to Aristotle, of which it has often been said that Arabic classical culture had been ignorant of it. Against this prevailed claim, it is shown that the Arabo-Muslim scholars had access to the text at least in the form of an abridged version entitled Nutaf min al-iyal edited by al-Khāzinī in Kitāb mīzān al-ikma . The article includes the critical edition of the Arabic text (...)
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  43.  26
    György Gergely & Gergely Csibra (2005). A Few Reasons Why We Don't Share Tomasello Et Al.'S Intuitions About Sharing. Behavioral and Brain Sciences 28 (5):701-702.
    Tomasello et al.'s two prerequisites, we argue, are not sufficient to explain the emergence of Joint Collaboration. An adequate account must include the human-specific capacity to communicate relevant information (that may have initially evolved to ensure efficient cultural learning). This, together with understanding intentional actions, does provide sufficient preconditions for Joint Collaboration without the need to postulate a primary human motive to share others' psychological states.
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  44.  11
    Carmela Baffioni (1998). From Sense Perception to the Vision of God: A Path Towards Knowledge According to the Ihwān Al-Safā'. Arabic Sciences and Philosophy 8 (2):213.
    The aim of this paper is to identify the position the ru'yat Alln al-afa'. Their concept of knowledge is first clarified. The Ihwan use the terminology of rational knowledge to describe items of faith too. But faith is only an introduction to a greater knowledge. Now: is the supreme knowledge to be considered as speculative and theoretical, or are the awci, the only ones entitled to the vision of God, eventually obliged to rely on a kind of divine or? If (...)
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  45.  15
    Leigh N. Chipman & Efraim Lev (2008). Take a Lame and Decrepit Female Hyena_…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's _al-Aqrābādhīn Al-Saghīr. Early Science and Medicine 13 (4):361-383.
    Sābūr ibn Sahl's al-Aqrābādhīn al-saghīr is the earliest Arabic pharmacopoeia known to have survived. Finding fragments of Sābūr's pharmacopoeia in the Cairo Genizah shows that it was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works. We present here a synoptic edition of two Arabic fragments, T-S Ar. 40.5 and Ar. 41.90. These fragments overlap to a large extent, but are not exactly the same. We (...)
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    Sarah Stroumsa (1993). Al-Fārābī and Maimonides on Medicine as a Science. Arabic Sciences and Philosophy 3 (2):235.
    In his commentary on the first Aphorism of Hippocrates Maimonides lists the seven parts of medicine. Scholars have studied the relation of this text to the work of al-Fārābī. In particular, they have focused on the Iḥṣāʼ al-ʼulῡm, which in its present form does not contain a discussion of medicine, and on al-Fārābīʼs Risāla fi al-ţibb. The article examines the medieval Hebrew versions of the Iḥṣāʼ al-ʽūlum. On the basis of these versions, it is argued that there existed a version (...)
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    Marko Ahteensuu & Susanna Lehvävirta (2014). Assisted Migration, Risks and Scientific Uncertainty, and Ethics: A Comment on Albrecht Et Al.'S Review Paper. Journal of Agricultural and Environmental Ethics 27 (3):471-477.
    In response to Albrecht et al.’s (J Agric Environ Ethics 26(4):827–845, 2013) discussion on the ethics of assisted migration, we emphasize the issues of risk and scientific uncertainty as an inextricable part of a comprehensive ethical evaluation. Insisting on a separation of risk and ethical considerations, although arguably common in many policy contexts, is at best misguided and at worst damaging.
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    Luis Alejandro Rossi (2013). Hobbes Antimaquiaveliano: La Crítica Al "Necio" En Leviatán Como Crítica a la Concepción Política de El Príncipe. Revista Latinoamericana de Filosofia 39 (1):73-98.
    Se examinan los argumentos expuestos por Thomas Hobbes contra el "necio" en su obra Leviatán relacionándolos con la dicotomía entre repúblicas por institución y repúblicas por adquisición establecida por este mismo autor. Sostenemos que la refutación del escéptico es una crítica a la concepción política desarrollada por Nicolás Maquiavelo en El príncipe e ilustrada por la noción de virtù. Aquellos argumentos revelan los límites normativos que el propio Hobbes impone al realismo usualmente atribuido a su teoría y su noción del (...)
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    Efraim Lev & Leigh Chipman (2008). Take a Lame and Decrepit Female Hyena…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's Al-Aqrābādhīn Al-Saghīr. Early Science and Medicine 13 (4):361-383.
    Sābūr ibn Sahl's al-Aqrābādhīn al-saghīr is the earliest Arabic pharmacopoeia known to have survived. Finding fragments of Sābūr's pharmacopoeia in the Cairo Genizah shows that it was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works. We present here a synoptic edition of two Arabic fragments, T-S Ar. 40.5 and Ar. 41.90. These fragments overlap to a large extent, but are not exactly the same. We (...)
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    José Ignacio Galparsoro Ruiz (2007). Implicaciones filosóficas de algunos recientes descubrimientos en torno al origen y a la naturaleza del lenguaje. Revista de filosofía (Chile) 32:63-83.
    Frente a Descartes, y de acuerdo con autores como Nietzsche, Darwin o Chomsky, Pinker sostiene que el lenguaje es un instinto más de la naturaleza humana. Pero se separa de Chomsky al afirmar que el lenguaje es también el resultado del mecanismo de la selección natural. Recientes descubrimientos parecen respaldar la tesis de Pinker, en la medida en que se ha podido establecer una vinculación entre el gen FOXP2 y el lenguaje. La filosofía debería tomar buena nota de estos esultados, (...)
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