In lieu of an abstract, here is a brief excerpt of the content:The Theologian's Doubts:Natural Philosophy and the Skeptical Games of GhazālīLeor HaleviIn the history of skeptical thought, which normally leaps from the Pyrrhonists to the rediscovery of Sextus Empiricus in the sixteenth century, Abū Ḥāmid Muḥammad al-Ghazālī (1058-1111) figures as a medieval curiosity. Skeptical enough to merit passing acknowledgment, he has proven too baffling to be treated fully alongside pagan, atheist, or materialist philosophers. As a theologian defending certain Muslim (...) dogmas, Ghazālī has not met what historians consider the mark of the true skeptic, a mind doubting the possibility of all systems of knowledge. But what is fascinating about him is that he brought into practical operation the tools of what I call "functional skepticism."1He denied the claims to truth of Aristotelian physics—whose basis he showed to rest on groundless belief—then turned and argued for the possibility of the Resurrection tooth and nail. The scholarly debate on The Incoherence of the Philosophers (Tahāfut al-falāsifa) has concentrated on the extent to which Ghazālī qua Ashcarite theologian was seduced into Aristotelian philosophy despite himself.2 In my view this debate has been misguided in the attempt to distill the [End Page 19] essence of Ghazālī from the book's eclectic theology; I will argue for a different view of Ghazālī on the basis of a close reading of key passages. In the unusual sections where Ghazālī applies Aristotelian language to a world not following the ordinary laws of physics, some have found Ghazālī slipping, unconsciously perhaps, into an Aristotelian frame of mind. I will show that, as a skeptical theologian with a dialogic imagination, he was rather deconstructing Aristotelian discourse while playing a Wittgensteinian sort of language game.Natural Philosopher or Speculative Theologian?The disagreement about the extent to which philosophy infected Ghazālī is ancient. Ghazālī might have studied philosophy only in order to refute it. He himself defended his philosophizing with the claim that one cannot deconstruct a system of thought until one has understood it so deeply as to elaborate upon its fundamental principles.3 His Maqāṣid al-falāsifa was in fact received, especially in trans-Pyrenean Europe, as a philosopher's genuine summary of the object of philosophy.4 The book strikes me as suspiciously creative in its representation of philosophical discourse, but it appears in any case as an expert and surprisingly unbiased treatment.5 Arabic readers knew that Ghazālī had also written a polemical treatise against philosophy, Tahāfut al-falāsifa, but they still wondered about his engagement with the ideas he challenged. Abū Bakr Ibn al-cArabī, for example, commented that Ghazālī had been unable to extricate himself from philosophy.6 Other philosophers pondered whether or not he had been a closeted member of their charmed circle and sought in his writings traces of esoteric philosophy.7Averroës's own sober sense of distance between philosophy and theology was partially a reaction to what he perceived as Ghazālī's dangerous and carefree mixture of the two sciences.8 He attacked Ghazālī's book in The Incoherence [End Page 20] of the Incoherence to restore philosophy's sense of purity, an aim he sought to accomplish by separating religious concerns from the philosopher's field of inquiry.9 Ironically, such a separation is precisely what Ghazālī might have wished to provoke by crisscrossing and blurring the line between religion and philosophy.The modern debate on chapter 17 of Tahāfut al-falāsifa has concentrated on defining Ghazālī as either a natural philosopher or an occasionalist theologian. In his defense of the possibility of miracles Ghazālī presented two theories of causation, one denying the logical basis of Aristotelian notions of natural causality, and the other more or less adopting these notions. Jointly, the two theories have seemed incompatible, and for this reason scholars have attempted to sort Ghazālī out of the apparent confusion. In 1978 L. E. Goodman argued persuasively that Ghazālī exploited rather than denied the philosophers' ideas of causality. In two articles Michael Marmura challenged Goodman, contending... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Theologian's Doubts:Natural Philosophy and the Skeptical Games of GhazālīLeor HaleviIn the history of skeptical thought, which normally leaps from the Pyrrhonists to the rediscovery of Sextus Empiricus in the sixteenth century, Abū Ḥāmid Muḥammad al-Ghazālī (1058-1111) figures as a medieval curiosity. Skeptical enough to merit passing acknowledgment, he has proven too baffling to be treated fully alongside pagan, atheist, or materialist philosophers. As a theologian defending certain Muslim (...) dogmas, Ghazālī has not met what historians consider the mark of the true skeptic, a mind doubting the possibility of all systems of knowledge. But what is fascinating about him is that he brought into practical operation the tools of what I call "functional skepticism."1He denied the claims to truth of Aristotelian physics—whose basis he showed to rest on groundless belief—then turned and argued for the possibility of the Resurrection tooth and nail. The scholarly debate on The Incoherence of the Philosophers (Tahāfut al-falāsifa) has concentrated on the extent to which Ghazālī qua Ashcarite theologian was seduced into Aristotelian philosophy despite himself.2 In my view this debate has been misguided in the attempt to distill the [End Page 19] essence of Ghazālī from the book's eclectic theology; I will argue for a different view of Ghazālī on the basis of a close reading of key passages. In the unusual sections where Ghazālī applies Aristotelian language to a world not following the ordinary laws of physics, some have found Ghazālī slipping, unconsciously perhaps, into an Aristotelian frame of mind. I will show that, as a skeptical theologian with a dialogic imagination, he was rather deconstructing Aristotelian discourse while playing a Wittgensteinian sort of language game.Natural Philosopher or Speculative Theologian?The disagreement about the extent to which philosophy infected Ghazālī is ancient. Ghazālī might have studied philosophy only in order to refute it. He himself defended his philosophizing with the claim that one cannot deconstruct a system of thought until one has understood it so deeply as to elaborate upon its fundamental principles.3 His Maqāṣid al-falāsifa was in fact received, especially in trans-Pyrenean Europe, as a philosopher's genuine summary of the object of philosophy.4 The book strikes me as suspiciously creative in its representation of philosophical discourse, but it appears in any case as an expert and surprisingly unbiased treatment.5 Arabic readers knew that Ghazālī had also written a polemical treatise against philosophy, Tahāfut al-falāsifa, but they still wondered about his engagement with the ideas he challenged. Abū Bakr Ibn al-cArabī, for example, commented that Ghazālī had been unable to extricate himself from philosophy.6 Other philosophers pondered whether or not he had been a closeted member of their charmed circle and sought in his writings traces of esoteric philosophy.7Averroës's own sober sense of distance between philosophy and theology was partially a reaction to what he perceived as Ghazālī's dangerous and carefree mixture of the two sciences.8 He attacked Ghazālī's book in The Incoherence [End Page 20] of the Incoherence to restore philosophy's sense of purity, an aim he sought to accomplish by separating religious concerns from the philosopher's field of inquiry.9 Ironically, such a separation is precisely what Ghazālī might have wished to provoke by crisscrossing and blurring the line between religion and philosophy.The modern debate on chapter 17 of Tahāfut al-falāsifa has concentrated on defining Ghazālī as either a natural philosopher or an occasionalist theologian. In his defense of the possibility of miracles Ghazālī presented two theories of causation, one denying the logical basis of Aristotelian notions of natural causality, and the other more or less adopting these notions. Jointly, the two theories have seemed incompatible, and for this reason scholars have attempted to sort Ghazālī out of the apparent confusion. In 1978 L. E. Goodman argued persuasively that Ghazālī exploited rather than denied the philosophers' ideas of causality. In two articles Michael Marmura challenged Goodman, contending... (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 1 Seiten: 314-318.

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: [email protected] edited volume is based on the proceedings of an international workshop held in 2009 on the theme of ‘Material Evidence and Narrative Sources’ during the fourteenth annual gathering of the Department of Middle East Studies at Ben-Gurion University of the Negev, focused on ‘Interdisciplinary Studies of the History of Islamic Societies’. Fifteen articles seek to integrate (...) material and textual evidence for the medieval and modern Middle East, deliberately adhering to a trend of interdisciplinarity that began in the 1970s, exemplified in the approach of specific studies by Michael Cook, Leor Halevi, Peter Brown, Oleg Grabar, and Jacob Lassner, as well as in the recent publications of the editors, D. J. Talmon-Geller’s Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the Zangids... (shrink)

Research into the roots of ideological extremism has traditionally focused on the social, economic, and demographic factors that make people vulnerable to adopting hostile attitudes toward outgroups. However, there is insufficient empirical work on individual differences in implicit cognition and information processing styles that amplify an individual’s susceptibility to endorsing violence to protect an ideological cause or group. Here we present original evidence that objectively assessed cognitive inflexibility predicts extremist attitudes, including a willingness to harm others, and sacrifice one’s life (...) for the group. Across two samples (N = 1,047) from the United Kingdom and United States, structural equation models demonstrated that cognitive inflexibility predicted endorsement of violence to protect the national ingroup, which in turn predicted a willingness to die for the group. These statistical models accounted for an average of 31.4% of the variance in willingness to die for the group, after accounting for demographic variables. Furthermore, cognitive inflexibility was related to greater confidence in the decision to sacrifice one’s life in an ingroup trolley problem scenario. Analysis of participants’ performance on the cognitive tasks revealed that cognitive rigidity – distinctly from other aspects of cognition – was specifically implicated as a cognitive antecedent of extremist attitudes. Implications for the study of radicalization and identity fusion throug... (shrink)

The realism-social constructionism debate has been consequential over the last several decades. Silverstein’s vocabulary of micro-/macro-contexts aids in understanding why the tension can be a useful epistemological heuristic for discourse analysts. Narratives were collected in focus groups of Ethiopian-Israeli college students. Five narratives were selected for ethnic mentions and found to have a particular ‘iterative’ ‘emplotment scenario’ – recurrent storylines and settings – across tellers and telling events. ‘the only Ethiopian’ is an IES of being sent away to a majority-White (...) elementary/secondary school, socially isolated and denigrated. How are we to understand it when a particular plotline and setting recur in our corpora? I argue that although each story and storytelling is unique, they all borrow from a larger-than-single-telling, already existent trope, that is, a budding master narrative. Taken together, a unique view of a particular socio-cultural process – in this case, something of what it means to be an Ethiopian Israeli – emerges. (shrink)

The Kuzari: In Defense of the Despised Faith is the first new translation into English of The Kuzari since 1905, annotated and explained based on the classic commentaries. Written by Rabbi Yehuda HaLevi of Spain over a period of twenty years and completed in 1140, The Kuzari has enthralled generations of Jews and non-Jews alike with its clear-cut presentation on Judaism, and its polemics against Greek philosophy, Christianity, Islam, and Karaism.

We initiate the study of definable [Formula: see text]-topologies and show that there is at most one such [Formula: see text]-topology on a [Formula: see text]-henselian NIP field. Equivalently, we show that if [Formula: see text] is a bi-valued NIP field with [Formula: see text] henselian, then [Formula: see text] and [Formula: see text] are comparable. As a consequence, Shelah’s conjecture for NIP fields implies the henselianity conjecture for NIP fields. Furthermore, the latter conjecture is proved for any field admitting (...) a henselian valuation with a dp-minimal residue field. We conclude by showing that Shelah’s conjecture is equivalent to the statement that any NIP field not contained in the algebraic closure of a finite field is [Formula: see text]-henselian. (shrink)

Fear can undermine cooperation. It may discourage individuals from collaborating with others because of concerns about potential exploitation; prompt them to engage in defensive aggression by launching a preemptive strike; and propel power-seeking individuals to act dominantly rather than compassionately. Therefore, accumulated evidence requires a more contextualized consideration of the link between fear and cooperation in adults.

This second installment in a chronologically arranged, three-part sequence continues the author's examination of Anglo-American literati who, in the later nineteenth and twentieth centuries, turned — in acts of combined xenophilia and xenophobia — to Russian literature and literary theory in order to escape the dominant influence of avant-garde movements in France. These Anglophone writers found in Russian exemplars a responsible, morally rigorous, and pragmatic, yet philosophically sophisticated, alternative to what they described as the amoral, superficial, and pretentious aestheticism of (...) French literary culture. Part 2 treats the poetry and criticism of the English “Movement” poet Donald Davie in light of his turn, in 1958, toward the example of Boris Pasternak as a way of escaping the influence of French Symbolist poetics and the post-Symbolist poetics of anglophone modernism. Although Davie understood that Pasternak was as much a modernist as T. S. Eliot or Ezra Pound, he also argued that the Russian's poetry, unlike theirs, sought, on explicitly moral grounds, to maintain conventional syntax and purity of diction, with the result that Pasternak's verse communicates with the reader more as prose than as music does. (shrink)

This article is the first installment of a three-part contribution to the Common Knowledge symposium on xenophilia. The series of three examines the ways in which Anglo-American writers, from the mid-nineteenth until the late twentieth century, turned to Russian literature and literary theory to escape the otherwise inevitable influence of French avant-garde literary movements. These writers—Henry James in part 1, Donald Davie in part 2, and the “American Bakhtinian” critics in part 3—found in Russian examples a responsible yet radical and (...) morally oriented alternative to what they considered the extravagant, haughty, and corrupt aestheticism of French literary culture. Thus, these essays concern the interplay of xenophilia with xenophobia. Part 1 treats James's turn, commencing around 1875, to the example of Ivan Turgenev as a way of getting beyond the example of Flaubert and the other “grandsons of Balzac” with whom he was then keeping company in Paris. Turgenev and Flaubert were both Realists, but the Russian writer, in contrast to the French, cared not only for verbal beauty but also for what James called “moral glamour” in the art of fiction. (shrink)

Is reducing large-scale intergroup conflict the business of corporations? Although large corporations can use their power and prominence to reduce intergroup conflict in society, it is unclear to what extent stakeholders support corporate Intergroup Responsibility. Study 1 showed that support for CIR correlates in theoretically meaningful ways with relevant economic, social, and moral attitudes, including fair market ideology, consumer support for corporate social responsibility, social dominance orientation, symbolic racism, and moral foundations. Studies 2 and 3 employed experimental designs to test (...) the hypothesis that business leaders who advocate for intergroup tolerance boost perceptions of corporations and their leaders as moral, just, and fair, which in turn, increases stakeholders’ support for CIR. We found support for this hypothesis across two highly publicized and contentious events related to racial conflict in the U.S.: The White supremacy rally in Charlottesville and the federal government’s announcement about the planned rescinding of the Deferred Action for Childhood Arrivals immigration policy. Specifically, exposing participants to real-world tweets by CEOs who advocated intergroup tolerance following these events increased participants’ support for CIR. This effect was mediated by heightened perceptions of corporations and their leaders as moral, just, and fair. Taken together, these findings enhance our understanding of the factors that shape stakeholders’ reactions to CIR; highlight intergroup conflict as an emerging arena for CSR; and illustrate the power of ethical intergroup leadership. (shrink)

In thirteenth-century Castile, the kabbalist R. Joseph of Hamadan offered an unprecedented articulation of the idea of reincarnation (gilgul), proposing that Jewish men could be reborn as gentiles, women, or even animals. This article studies the formation of the Jewish belief in the transmigration of human souls into animal bodies, focusing on the question of animal pain. It contextualizes the kabbalistic literary treatment of animals by examining the thirteenth-century European genre of bestiaries, which attempted to instill proper morals in readers (...) by associating animals with sinners. Although the idea of animal reincarnation led kabbalists to treat animals as creatures with human souls, it did not lead to a fundamental or radical shift in the treatment of animals. (shrink)

This paper distinguishes four major types of futility (physiological, imminent demise, lethal condition, and qualitative) that have been advocated in the literature either in a patient dependent or a patient independent fashion. It proposes five criteria (precision, prospective, social acceptability, significant number, and non-agreement) that any definition of futility must satisfy if it is to serve as the basis for unilaterally limiting futile care. It then argues that none of the definitions that have been advocated meet the criteria, primarily because (...) their proponents have not paid sufficient attention to the problematic nature of the data supporting the use of their definitions. (shrink)

We survey the history of Shelah’s conjecture on strongly dependent fields, give an equivalent formulation in terms of a classification of strongly dependent fields and prove that the conjecture implies that every strongly dependent field has finite dp-rank.

Professors Hildt (2023), Shepherd (2023), and Zilio and Lavazza (2023) jointly considered the ethical and philosophical implications of acknowledging non-human (e.g., machine) consciousness. Althou...

Résumé Jacques Serrano conçoit un système d’échange économique structurellement de même nature que sa production artistique non-matérialisée, qui permet de repenser la fonction et le statut de collectionneur. Cette réflexion s’accompagne d’un exemple de mise en application. Marc Halévy éclaire les enjeux économiques de cette proposition, et Ghislain Mollet-Viéville en analyse l’originalité en termes de collection.

An equation to compute the dp-rank of any abelian group is given. It is also shown that its dp-rank, or more generally that of any one-based group, agrees with its Vapnik–Chervonenkis density. Furthermore, strong abelian groups are characterised to be precisely those abelian groups A such that there are only finitely many primes p such that the group A / pA is infinite and for every prime p, there are only finitely many natural numbers n such that $\left[p]/\left[p]$ is infinite.Finally, (...) it is shown that an infinite stable field of finite dp-rank is algebraically closed. (shrink)

We put in print a classical result that states that for most purposes, there is no harm in assuming the existence of saturated models in model theory. The presentation is aimed for model theorists with only basic knowledge of axiomatic set theory.

In his introduction to part 2 of the Common Knowledge symposium on xenophilia, the journal's editor tours the reader through two private apartments and through two public art collections in an effort to establish that aesthetically coherent mixtures of apparently immiscible objects from widely divergent cultures are possible and also morally glamorous. Xenophobia at its least reprehensible, he argues, is a fear of ecumenism and its consequences, as well as a fear of one's own conversion — of “turning Turk.” Xenophilia (...) at its most admirable is a pursuit of coherent mixtures where others cannot imagine their possibility. Bits lifted from reputedly pure and organic wholes may be transformed by means of overlap and mediated juxtaposition into a novel milieu that has a wholeness, authenticity, and charisma of its own. Such coherence depends on minds that are capable of loving what does not satisfy their narcissism and that can sense in the products of their own culture elements or signs of enervation, anomie, lack, derangement, waywardness, rigidity, preciousness, or warping. The author concludes that xenophilia neither signals nor facilitates the adulteration that xenophobes so fear. (shrink)

Halevy (1872-1962) was a French historian who became a friend of Marcel Proust while studying at the Lycee Condorcet. This biography of the celebrated German philosopher, Nietzsche, was first published in the original French in 1909 and appeared in this English translation in 1911.

" L'homme a beau s'étendre autant qu'il peut par sa connaissance, a écrit Nietzsche ; il a beau s'apparaître aussi objectivement qu'il le veut ; il n'en retire cependant pour finir que sa propre biographie. " S'il appartient au biographe d'éclairer, voire d'" expliquer " l'œuvre par l'homme, peu d'écrivains ou de philosophes justifient autant que Nietzsche cette ambition et cette méthode. Car il en est peu, comme le montre Daniel Halévy, chez qui l'œuvre adhère aussi étroitement à la biographie (...) intérieure. A cet égard, l'ouvrage que Daniel Halévy consacra au philosophe du Gai Savoir, voici déjà un demi-siècle, reste un modèle du genre. Et, à l'heure où l'on célèbre le centenaire de la mort de Nietzsche, il s'ira pose comme un classique indispensable à la compréhension d'une œuvre trop souvent dénaturée par ses interprètes. (shrink)

In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts have been made (...) at bridging these two domains of inquiry, despite intriguing evidence of overlap between the phenomenology and neurophysiology of meditation practice and psychedelic states. In particular, many contemplative traditions explicitly aim at dissolving the sense of self by eliciting altered states of consciousness through meditation, while classical psychedelics are known to produce significant disruptions of self-consciousness, a phenomenon known as drug-induced ego dissolution. In this article, we discuss available evidence regarding convergences and differences between phenomenological and neurophysiological data on meditation practice and psychedelic drug-induced states, with a particular emphasis on alterations of self-experience. While both meditation and psychedelics may disrupt self-consciousness and underlying neural processes, we emphasize that neither meditation nor psychedelic states can be conceived as simple, uniform categories. Moreover, we suggest that there are important phenomenological differences even between conscious states described as experiences of self-loss. As a result, we propose that self-consciousness may be best construed as a multidimensional construct, and that “self-loss,” far from being an unequivocal phenomenon, can take several forms. Indeed, various aspects of self-consciousness, including narrative aspects linked to autobiographical memory, self-related thoughts and mental time travel, and embodied aspects rooted in multisensory processes, may be differently affected by psychedelics and meditation practices. Finally, we consider long-term outcomes of experiences of self-loss induced by meditation and psychedelics on individual traits and prosocial behavior. We call for caution regarding the problematic conflation of temporary states of self-loss with “selflessness” as a behavioral or social trait, although there is preliminary evidence that correlations between short-term experiences of self-loss and long-term trait alterations may exist. (shrink)