Search results for 'S. O. Al-Kaabi' (try it on Scholar)

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  1.  28
    James E. Montgomery (1989). F. W. Zimmermann: Al-Farabi's Commentary and Short Treatise on Aristotle's De Interpretatione. (Classical and Medieval Logic Texts, 3.) Pp. Clii + 287. Oxford: O.U.P. For the British Academy, 1981 (Paperback 1987). [REVIEW] The Classical Review 39 (01):143-144.
  2.  3
    Hermenegildo Fernandes (2006). O Leão E o Borracho Ou a História Contempor'nea Entre a Memória E o TaqlīdLion and the Pigeon or the Contemporary History Between Memory and the Taqlīd: On Ibn Ṣāḥib Al-Salāt’s Al-Mann Bil-Imama. Cultura:259-272.
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  3.  11
    Cynthia W. Shelmerdine (2008). Linguistics (E.) Andrikou et al. Thèbes: fouilles de la Cadmée. II, Les tablettes en Linéaire B de la Odos Pelopidou: le contexte archéologique. 2, La céramique de la Odos Pelopidou et la chronologie du Linéaire B. (Biblioteca di 'Pasiphae' 2, 2). Pisa: Istituti editoriali e poligrafici internazionali, 2006. Pp. 257, illus. €345, 9788881473953 (hbk); €185, 9788881473960 (pbk). (S.) Deger-Jalkotzy and (O.) Panagl Eds. Die neuen Linear B-Texte aus Theben: Ihr Aufschlusswert für die mykenische Sprache und Kultur. Akten des internationalen Forschungskolloquiums an der Österreichischen Akademie der Wissenschaften, 5.-6. Dezember 2002. Redaktion, Thomas Lindner. (Denk-schriften / Österreichische Akademie der Wissen-schaften, Philosophisch-Historische Klasse 338. Veröffentlichungen der Mykenischen Kommission 23. Mykenische Studien 19). Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2006. Pp. 172, illus. €99. 9783700136408. [REVIEW] Journal of Hellenic Studies 128:266-.
  4.  8
    Tadeu M. Verza (2015). A "Epístola Sobre O Intelecto", de Al-Kindi. Kriterion: Revista de Filosofia 56 (131):291-295.
    A questão "se uma elocução perde seu significado com a destruição das coisas "surge como uma questão sobre o valor-verdade de declarações com um termo vazio como sujeito, a saber, como um subproblema do sofisma "Se 'omnis homo de necessitate est animal' é verdade quando não há homem algum ". Neste trabalho, trarei as discussões conforme elas se apresentam em "De signis" IV.2 de Roger Bacon, em "Quaestiones logicales", q. 2–3 de Peter John Olivi, no OHNEA de Boethius of Dacia, (...)
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  5. Arturo Andrés Roig (2007). Cuestiones de dialéctica y de género en Krause: Sofía o la nueva mujer.: Dialectic and gender issues in Krause's work and life: Sophie or The New Woman. Estudios de Filosofía Práctica E Historia de Las Ideas 9:57-72.
    En este texto se trabaja sobre las ideas sostenidas por Krause respecto de la dialéctica y el lugar de las mujeres. En lo referido a la primera cuestión, se analiza la peculiaridad de la dialéctica krausiana mostrando el esfuerzo que este autor realiza por ablandar las antinomias del esquema dialéctico, desconfiando siempre de la síntesis y proponiendo una dialéctica dual de la complementariedad El recorrido realizado incluye consideraciones relativas a la filosofía del derecho y la dialéctica en Krause, Hegel y (...)
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  6.  81
    A. Harrison, A. M. Al-Saadi, A. S. Al-Kaabi, M. R. Al-Kaabi, S. S. Al-Bedwawi, S. O. Al-Kaabi & S. B. Al-Neaimi (1997). Should Doctors Inform Terminally Ill Patients? The Opinions of Nationals and Doctors in the United Arab Emirates. Journal of Medical Ethics 23 (2):101-107.
    OBJECTIVES: To study the opinions of nationals (Emiratis) and doctors practising in the United Arab Emirates (UAE) with regard to informing terminally ill patients. DESIGN: Structured questionnaires administered during January 1995. SETTING: The UAE, a federation of small, rich, developing Arabian Gulf states. PARTICIPANTS: Convenience samples of 100 Emiratis (minimum age 15 years) and of 50 doctors practising in government hospitals and clinics. RESULTS: Doctors emerged as consistently less in favour of informing than the Emiratis were, whether the patient was (...)
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  7. H. E. Boeschoten & J. O'Kane (eds.) (2015). ‘‘Al-Rabghūzī’s the Stories of the Prophets : Qiṣaṣ Al-Anbiyā’ : An Eastern Turkish Version. Brill.
    Rabgūzī’s Stories of the Prophets , written in Khwarezmian Turkish contains an account of the life of the biblical prophets and of the Prophet Muḥammed.
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  8.  19
    Patrícia da Silva Santos (2012). Türcke, Christoph. Sociedade excitada: Filosofia da sensação. Tradução: Antonio A.S. Zuin... [Et al.]. Campinas: Ed. unicamp, 2010, 323 P. [REVIEW] Trans/Form/Ação 35 (1).
    “O mito já é esclarecimento e o esclarecimento acaba por reverter à mitologia”: a famosa e central tese da Dialética do Esclarecimento dotou o que designamos Teoria Crítica de uma especificidade única. Os engendramentos desse entroncamento provocaram guinadas teóricas bastante complexas, que passam não somente pela perspectiva de que o fetichismo pertence a um período muito anterior ao capitalismo, mas também pela ideia de que a dominação social se relaciona estreitamente à dominação da natureza (tanto interna, como externa).
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  9. S. Costa (2013). Parlare (o tacere) davanti al potente: qualche esempio da Cesare a Caligola. Paideia: Rivista Letteraria di Informazione Bibliografica 68:131-147.
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  10.  6
    Mariana Córdoba (2013). ¿Relatividad ontológica o radicalidad ontológica? La respuesta estructuralista de Shapiro al problema de la identificación y la obstinación por el realismo. Revista de Filosofía (Madrid) 38 (1):7-28.
    In this paper I will analyze some philosophically relevant aspects involved in the dissolution of Benacerraf’s problem of fixing the identity of natural numbers by Shapiro’s structuralism. My fundamental aim is to present three criticisms to Shapiro’s position –to his conception of language, to his characterization of structures as ante rem, and to his dramatic conception of ontology. Some of these criticisms will also be directed to Benacerraf’s identification problem.
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  11. Armand O. Citarella (1988). A. Vasina, S. Lazard, G. Gorini, A. Carile, Et Al., Ricerche E Studi Sul Breviarium Ecclesiae Ravennatis (Codice Bavaro).(Studi Storici, 148–49.) Rome: Istituto Storico Italiano Per Il Medio Evo, 1985. Paper. Pp. 200. [REVIEW] Speculum 63 (2):483-484.
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  12.  1
    Tarald O. Kvâlseth (1989). Longstreth Et Al.'s Reaction Time Model: Some Comments. Bulletin of the Psychonomic Society 27 (4):358-360.
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  13. O. Leaman (2002). Review: Suffering in the Mu'tazilite Theology: 'Abd Al-Jabbar's Teaching on Pain and Divine Justice * M. Heemskerk: Suffering in the Mu'tazilite Theology: 'Abd Al-Jabbar's Teaching on Pain and Divine Justice. [REVIEW] Journal of Islamic Studies 13 (1):58-59.
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  14.  23
    Nicholas Martin (forthcoming). Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics. Topoi:1-9.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  15. Jack Copeland (1998). Turing's o-Machines, Searle, Penrose, and the Brain. Analysis 58 (2):128-138.
    In his PhD thesis (1938) Turing introduced what he described as 'a new kind of machine'. He called these 'O-machines'. The present paper employs Turing's concept against a number of currently fashionable positions in the philosophy of mind.
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  16.  59
    Stephen Menn (2008). Al-Fārābī's Kitāb Al-Urūf and His Analysis of the Senses of Being. Arabic Sciences and Philosophy 18 (1):59-97.
    Al-Fbb al-f, is apparently the first person to maintain that existence, in one of its senses, is a second-order concept [mal th]. As he interprets Metaphysics d] has two meanings, second-order being as truth'' (including existence as well as propositional truth), and first-order being as divided into the categories.'' The paronymous form of the Arabic word mawjd] distinct from their essences: for al-Kindd of all things. Against this, al-Fburr thinks that Greek more appropriately expressed many such concepts, including being, by (...)
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  17.  64
    David Schweickart, Economic Democracy: A W o R T H y S o C I a L I S M That Would Really Work.
    w a y s h a v e b e e n . W e a l l r e m e m b e r M a r x ' s p o l e m i c a g a i n s t P r o u d h o n , t h e Manifesto's critique of "historical action [yielding] to personal inventive action, historically created conditions of emancipation to fantastic ones, and the gradual spontaneous class (...)
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  18. Sherman A. Jackson (2002). On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghāzalīʼs Fayṣal Al-Tafriqa Bayna Al-Islam Wa Al-Zandaqa. Oxford University Press.
    Abu Hamid al Ghazali, one of the most famous intellectuals in the history of Islam, developed a definition of Unbelief (kufr) to serve as the basis for determining who, in theological terms, should be considered a Muslim and who should not. Jackson's annotated translation is preceded by an introduction that reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice.
     
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  19. Jonathan Birch (2014). Hamilton's Rule and Its Discontents. British Journal for the Philosophy of Science 65 (2):381-411.
    In an incendiary 2010 Nature article, M. A. Nowak, C. E. Tarnita, and E. O. Wilson present a savage critique of the best-known and most widely used framework for the study of social evolution, W. D. Hamilton’s theory of kin selection. More than a hundred biologists have since rallied to the theory’s defence, but Nowak et al. maintain that their arguments ‘stand unrefuted’. Here I consider the most contentious claim Nowak et al. defend: that Hamilton’s rule, the core explanatory principle (...)
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  20.  65
    Graham Oppy (2010). The Shape of Causal Reality: A Naturalistic Adaptation of O’Connor’s Cosmological Argument. Philosophia Christi 12 (2):281-288.
    This paper is a companion to an article that I published in *Oxford Studies in Philosophy of Religion*. The OSPR discusses the third chapter of Tim O'Connor's *Theism and Ultimate Explanation. This paper discusses a range of other issues that are not picked up in the OSPR discussion.
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  21.  2
    George Piggford (2016). Slavoj Žižek’s Passion (for the Real) and Flannery O'Connor's Hermaphrodite. International Journal of Žižek Studies 10 (3).
    Žižek has argued in his books on Christianity and modernity that institutional Catholic Christianity has placed its members in a double bind by insisting on belief in a nonexistent God of Being. The laws of this God of the Symbolic are perverse in that they impose impossible requirements on all believers. By the mid-twentieth century, however, Catholicism was experiencing the revolutionary reforms of the Second Vatican Council. Dogmatic Law at this time gave way to a renewed emphasis on the community (...)
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  22.  58
    Graham Oppy (2011). O'Connor's Cosmological Argument. Oxford Studies in Philosophy of Religion: Vol. 3 3:166.
    This chapter is a critical discussion of the third chapter of Tim O ' Connor ' s * Theism and Ultimate Explanation *. In this chapter, O ' Connor advances the & quot ; existence stage & quot ; of his cosmological argument from contingency. I argue that naturalists have good reason to think that on each of the live hypotheses -- infinite regress, brute contingency, brute necessity -- naturalism is preferable to theism.
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  23.  24
    A. I. Sabra (2007). The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Early Science and Medicine 12 (2):117-133.
    The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the Kitāb al-Manāzir, or Optics, of al-Hasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the Tanqīh al-Manāzir li-dhawī l-absār wa l-basā'ir, written by Abū l-Hasan Kamāl al-Dīn al-Fārisī in the second half of the seventh/thirteenth century. It is known that, so far, only the first five of the seven maqālāt /Books that make up the Arabic text of IH's Optics have been (...)
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  24.  7
    Edward Omar Moad (2015). Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers. Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this (...)
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  25.  36
    Edward Omar Moad (2007). Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar. Sophia 46 (2):163-175.
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  26. Henry T. Edmondson & Marion Montgomery (2002). Return to Good and Evil: Flannery O'connor's Response to Nihilism. Lexington Books.
    Return to Good and Evil: Flannery O'Connor's Response to Nihilism is a superb guide to the works of Flannery O'Connor; and like O'Connor's stories themselves, it is captivating, provocative, and unsettling. Edmondson organizes O'Connor's thought around her principal concern, that with the nihilistic claim that "God is dead" the traditional signposts of good and evil have been lost. Edmondson's book demonstrates that the combination of O'Connor's artistic brilliance and philosophical genius provide the best response to the nihilistic despair of the (...)
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  27.  84
    J. Kevin O'Regan & Ned Block (2012). Discussion of J. Kevin O'Regan's “Why Red Doesn't Sound Like a Bell: Understanding the Feel of Consciousness”. Review of Philosophy and Psychology 3 (1):89-108.
    Discussion of J. Kevin O’Regan’s “Why Red Doesn’t Sound Like a Bell: Understanding the Feel of Consciousness” Content Type Journal Article Pages 1-20 DOI 10.1007/s13164-012-0090-7 Authors J. Kevin O’Regan, Laboratoire Psychologie de la Perception, CNRS - Université Paris Descartes, Centre Biomédical des Saints Pères, 45 rue des Sts Pères, 75270 Paris cedex 06, France Ned Block, Departments of Philosophy, Psychology and Center for Neural Science, New York University, 5 Washington Place, New York, NY 10003, USA Journal Review of Philosophy and (...)
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  28.  24
    Ahmad S. Dallal (1995). Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation. Arabic Sciences and Philosophy 5 (2):145.
    This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's treatise, Qawl fi samt al-qibla bi-al-isd al-K, some four centuries after the introduction of this method by Ibn al-Haytham. The present treatise represents an important juncture in the history of the development of mathematics of the qibla, and sheds more light on the contributions of one of the most important scientists of medieval Islam.
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  29.  15
    Pablo Beneito (2001). La doctrina del amor en Ibn Al-Arabí. Comentario del nombre divino Al-Wadd. Anales Del Seminario de Historia de la Filosofía 18:61.
    Partiendo, de un lado, de la idea de que la especulación es, para el gnóstico,el espejo en el que se reflejan los misterios divinos, cuyo eco percibe asu vez la razón discursiva , y partiendo, de otro, de la exploración intra-lingilística o gramatosófica emprendida por elgnóstico andalusí Ibn al-’Arabi, ofrecemos al lector una traducción comentadade una breve sección del penúltimo capítulo de Las Revelaciones de LaMeca, su principal obra. Nos centraremos, a tal fin, en las diferentes modulacionesmorfológicas y semánticas de (...)
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  30.  5
    U. Deichmann (2004). Early Responses to Avery Et Al.'S Paper on DNA as Hereditary Material. Historical Studies in the Physical and Biological Sciences 34 (2):207-232.
    Avery’s et al. ’s 1944 paper provides the first direct evidence of DNA having gene-like properties and marks the beginning of a new phase in early molecular genetics (with a strong focus on chemistry and DNA). The study of its reception shows that on the whole, Avery’s results were immediately appreciated and motivated new research on transformation, the chemical nature of DNA’s biological specificity and bacteria genetics. It shows, too, that initial problems of transferring transformation to other systems and prominent (...)
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  31.  9
    Elvira Wakelnig (2013). Al-Anṭākī's Use of the Lost Arabic Version of Philoponus'contra Proclum. Arabic Sciences and Philosophy 23 (2):291-317.
    Ibn al-Fa's Kitmin, the Book of the Delight of the Believer preserves, in the first part, in at least three of its 100 philosophical and theological problems, passages from the hitherto lost Arabic version of Philoponus' De Aeternitate mundi contra Proclum. All quotations are taken from the refutation of the first proof, one of them from the beginning which is also lost in Greek. For this latter passage a parallel is found in al-Isfiz who draws on the same Philoponus source (...)
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  32. Gabriella Elgrably-Berzin (2014). Avicenna in Medieval Hebrew Translation: Ṭodros Ṭodrosi’s Translation of Kitāb Al-Najāt , on Psychology and Metaphysics. Brill.
    In The Medieval Hebrew Translation of Avicenna’s Kitāb al-Najāt presents an analysis and critical edition of the fourteenth-century Hebrew version of a major Arabic philosophical text, focusing on the psychology. It also includes an appendix featuring the section on metaphysics.
     
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  33. Gabriella Elgrably-Berzin (2014). Avicenna's Psychology in Medieval Hebrew Translation: A Critical Edition of Ṭodros Ṭodrosi's Translation of Kitāb Al-Najāt Ii, 6 with an Appendix of the Incomplete Metaphysics. Brill.
    In The Medieval Hebrew Translation of Avicenna’s _Kitāb al-Najāt_ presents an analysis and critical edition of the fourteenth-century Hebrew version of a major Arabic philosophical text, focusing on the psychology. It also includes an appendix featuring the section on metaphysics.
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  34.  38
    Francesca M. Bosco, Livia Colle, Silvia De Fazio, Adele Bono, Saverio Ruberti & Maurizio Tirassa (2009). Th.O.M.A.S.: An Exploratory Assessment of Theory of Mind in Schizophrenic Subjects. Cogprints 18 (1):306-319.
    A large body of literature agrees that persons with schizophrenia suffer from a Theory of Mind deficit. However, most empirical studies have focused on third-person, egocentric ToM, underestimating other facets of this complex cognitive skill. Aim of this research is to examine the ToM of schizophrenic persons considering its various aspects, to determine whether some components are more impaired than others. We developed a Theory of Mind Assessment Scale and administered it to 22 persons with a DSM-IV diagnosis of schizophrenia (...)
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  35.  96
    Peter Beilharz (2007). Review: Brendan O'Connor and Martin Griffiths (Eds), The Rise of Anti-Americanism (Routledge, 2006); Dennis Altman, Gore Vidal's America (Polity, 2005). [REVIEW] Thesis Eleven 90 (1):119-120.
    Brendan O'Connor and Martin Griffiths , The Rise of Anti-Americanism ; Dennis Altman, Gore Vidal's America.
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  36. Georgios Steiris (2012). Al-Farabi’s Ecumenical State and its Modern Connotations. Skepsis: A Journal for Philosophy and Interdisciplinary Research:253-261.
    al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and communities, (...)
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  37.  14
    Bruno J. Strasser (2010). Collecting, Comparing, and Computing Sequences: The Making of Margaret O. Dayhoff's "Atlas of Protein Sequence and Structure", 1954–1965. [REVIEW] Journal of the History of Biology 43 (4):623 - 660.
    Collecting, comparing, and computing molecular sequences are among the most prevalent practices in contemporary biological research. They represent a specific way of producing knowledge. This paper explores the historical development of these practices, focusing on the work of Margaret O. Dayhoff, Richard V. Eck, and Robert S. Ledley, who produced the first computer-based collection of protein sequences, published in book format in 1965 as the Atlas of Protein Sequence and Structure. While these practices are generally associated with the rise of (...)
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  38.  9
    Samuel Murray (2016). O’Connor’s Argument for Indeterminism. Philosophical Explorations 19 (3):268-275.
    Timothy O’Connor has recently defended a version of libertarianism that has significant advantages over similar accounts. One of these is an argument that secures indeterminism on the basis of an argument that shows how causal determinism threatens agency in virtue of the nature of the causal relation involved in free acts. In this paper, I argue that while it does turn out that free acts are not causally determined on O’Connor’s view, this fact is merely stipulative and the argument that (...)
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  39.  71
    Federico Matías Pailos (2012). About Two Objections to Cook's Proposal. Análisis Filosófico 32 (1):37-43.
    The main thesis of this work is as follows: there are versions of Yablo’s paradox that, if Cook is right about the non-circular character of his version of it, are truly paradoxical and genuinely non-circular, and Cook’s version of Yablo’s paradox is one of them. Here I will not evaluate the"circular" or"non-circular" side to Cook’s proposal. In fact, I think that he is right about it, and that his version of Yablo’s list is non-circular. But is it paradoxical? In order (...)
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  40. Peter Adamson (2002). Before Essence and Existence: Al-Kindi's Conception of Being. Journal of the History of Philosophy 40 (3):297-312.
    This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, (...)
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  41.  29
    Rudolf Brun (2005). Transcendentalism or Empiricism? A Discussion of a Problem Raised in E. O. Wilson's Book Consilience. Zygon 40 (3):769-778.
    . E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” . The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, (...)
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  42.  49
    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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  43.  4
    Richard C. Taylor, The Agent Intellect as “Form for Us” and Averroes’s Critique of Al-F'r'bî.
    This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on (...)
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  44.  29
    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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  45.  25
    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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  46.  24
    Giuseppe Ferraro (2012). Differenza epistemologica E identità ontologica tra sa? S? Ra E nirv?? A Nel pensiero buddhista. Trans/Form/Ação 35 (1).
    La differenza tra i concetti di sa?s?ra e nirv??a stabilita dal Buddha (VI-V sec. a.C.) nel suo primo sermone sembra essere messa in discussione dall’equiparazione dei due termini effettuata da N?g?rjuna (II sec. d.C.) in un passaggio-chiave delle sue MK2. Questo articolo, in primo luogo, difende la tesi che la contraddizione sia soltanto apparente e che la relazione, di differenza o di identità, tra le due dimensioni dipende dal registro filosofico, rispettivamente epistemologico e ontologico, usato – in entrambi i casi (...)
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  47.  13
    Sadik Türker (2007). The Arabico-Islamic Background of Al-Fārābī's Logic. History and Philosophy of Logic 28 (3):183-255.
    This paper examines al-F?r?b?'s logical thought within its Arabico-Islamic historical background and attempts to conceptualize what this background contributes to his logic. After a brief exposition of al-F?r?b?'s main problems and goals, I shall attempt to reformulate the formal structure of Arabic linguistics (AL) in terms of the ontological and formal characteristics that Arabic logic is built upon. Having discussed the competence of al-F?r?b? in the history of AL, I will further propose three interrelated theses about al-F?r?b?'s logic, in terms (...)
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  48.  14
    Nader El-bizri (2007). In Defence of the Sovereignty of Philosophy: Al-Baghdadi's Critique of Ibn Al-Haytham's Geometrisation of Place. Arabic Sciences and Philosophy 17 (1):57-80.
    This paper investigates the objections that were raised by the philosopher ‘Abd al-La[tdotu ]if al-Baghdadi (d. ca. 1231 CE) against al-[Hdotu ]asan ibn al-Haytham’s (Alhazen; d. after 1041 CE) geometrisation of place. In this line of enquiry, I contrast the philosophical propositions that were advanced by al-Baghdadi in his tract: Fi al-Radd ‘ala Ibn al-Haytham fi al-makan (A refutation of Ibn al-Haytham’s place), with the geometrical demonstrations that Ibn al-Haytham presented in his groundbreaking treatise: Qawl fi al-Makan (Discourse on place). (...)
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  49.  4
    Alessandro Berarducci & Tamara Servi (2004). An Effective Version of Wilkie's Theorem of the Complement and Some Effective o-Minimality Results. Annals of Pure and Applied Logic 125 (1-3):43-74.
    Wilkie 5 397) proved a “theorem of the complement” which implies that in order to establish the o-minimality of an expansion of with C∞ functions it suffices to obtain uniform bounds on the number of connected components of quantifier free definable sets. He deduced that any expansion of with a family of Pfaffian functions is o-minimal. We prove an effective version of Wilkie's theorem of the complement, so in particular given an expansion of the ordered field with finitely many C∞ (...)
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  50. Mark McNally (2008). Conor Cruise O'Brien's Conservative Anti-Nationalism Retrieving the Postwar European Connection. European Journal of Political Theory 7 (3):308-330.
    From the early 1970s Conor Cruise O'Brien acquired a reputation in Ireland and internationally as one of the most vociferous critics of nationalism. While many see the origins of his critique in his reaction to the emergence of militant nationalism in Northern Ireland at this time, in this article I argue that the foundations of O'Brien's anti-nationalism had already been laid in the postwar European context. The article illustrates how O'Brien's historical and intellectual experience in the aftermath of the Second (...)
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