It is usually believed that a picture of Quantum Mechanics in terms of true probabilities cannot be given due to the uncertainty relations. Here we discuss a tomographic approach to quantum states that leads to a probability representation of quantum states. This can be regarded as a classical-like formulation of quantum mechanics which avoids the counterintuitive concepts of wave function and density operator. The relevant concepts of quantum mechanics are then reconsidered and the epistemological implications of such approach discussed.

By using a tomographic approach to quantum states, we rise the problem of nonlocality within a single particle (single degree of freedom). We propose a possible way to look for such e®ects on a qubit. Although a conclusive answer is far from being reached, we provide some re°ections on the foundational ground.

This paper is essentially a quantum philosophical challenge: starting from simple assumptions, we argue about an ontological approach to quantum mechanics. In this paper, we will focus only on the assumptions. While these assumptions seems to solve the ontological aspect of theory many others epistemological problems arise. For these reasons, in order to prove these assumptions, we need to find a consistent mathematical context (i.e. time reverse problem, quantum entanglement, implications on quantum fields, Schr¨odinger cat states, the role of observer, (...) the role of mind ). (shrink)

We argue about a possible scenario of physical reality based on the parallelism between Poincare group and the sunyata philosophy of Nagarjuna. The notion of "relational" is the common denominator of two views. We have approached the relational concept in third-person perspective (ontic level). It is possible to deduce different physical consequence and interpretation through first-person perspective approach. This relational interpretation leave open the questions: i)we must abandon the idea for a physical system the possibility to extract completeness information? ii)we (...) must abandon the idea to infer a possible structure of physical reality? (shrink)

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking (...) or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking. (shrink)

Analysis of various Buddhist philosophical views.

Introduction : La philosophie en Égypte -- La philosophie chretienne arabe contemporaine : Kanawati et Youssef Karam -- Le discours éthique en Égypte -- Naguib Mahfouz et la philosophie -- La philosophie et la revolution en Égypte.

Verse work, with autocommentary, on Jain metaphysics and onthology.

This article utilises Gadamerian hermeneutics method and Freirean theory of the purpose of Religious Education to explore how Religious Education can contribute to achieving United Nations Sustainable Development Goal (SDG) 4, emphasising education for sustainable development. The study contends that Religious Education in Lesotho occupies a distinctive position in the education system, surpassing other countries in its extensive integration. Due to historical factors, Religious Education is taught in nearly all religiously affiliated schools, comprising about 90% of all educational institutions in (...) Lesotho, and even in certain public schools. The curriculum of Religious Education in Lesotho aligns directly with the educational objectives of SDG 4. Additionally, Lesotho’s Religious Education corresponds to three levels of school education for sustainable development: whole school approach, classroom approach, and community approach. Nevertheless, the study asserts that for Religious Education in Lesotho to better align with education for sustainable development, various enhancements are required. Firstly, inclusivity across all religious traditions is essential, moving beyond a sole focus on Christianity. Secondly, there is a need for wider dissemination and implementation of Religious Education in all schools, irrespective of their affiliation. Lastly, a shift from traditional pedagogies to transformative approaches is recommended to boost the effectiveness of Religious Education in advancing sustainable development.Contribution: This article contributes by analysing Lesotho’s case and its implications for enhancing Religious Education teaching to effectively address SDGs. It broadens existing knowledge on Religious Education’s potential as a platform for sustainable development and provides recommendations for its improved implementation in a specific context. (shrink)

Ser modern és ser racionalista. Aquest llibre repassa amb detall les tesis de Descartes, la seva relació amb els contemporanis i les conseqüències de les seves teories.

L'utilitarisme té com a criteri bàsic aconseguir el màxim bé per al màxim nombre possible de persones. L'utilitarisme dóna molta importància a la recerca de la felicitat personal. Aquest llibre en descriu les tesis bàsiques i respon a les principals acusacions que ha rebut.

We shall draw an affirmative answer to the question posed in the title. The key point will be a quantum description of physical reality. Once fixed at ontic level two basic elements, namely the laws of physics and the matter, we argue that the underlying physical reality emerges from the interconnection between these two elements. We consider any physical process, including measurement, modeled by unitary evolution. In this context, we will deduce quantum random- ness as a consequence of inclusion of (...) the observer into the quantum system. The global picture of the universe is in a sense deterministic, but from our own local perspective (as part of the system) we perceive quantum mechanical randomness. Then, the notion of "information" turns out to be a derivative concept. (shrink)

Study on the commentary of seven treatises of Buddhist logic (sapta pramanaśastra) of Dharmakīrti, 7th cent.

Study on the commentary of seven pramāṇaśastra (Buddhist logic) by Acharya Dharmakīrti, 7th century.

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)

Ismailites -Doctrines ; Assassins (Ismailites).