In December 1999 two papers were published on the theme of inequality in journals of the American Economic Association. The first article (Welch, American Economic Review) celebrates inequality's recent advances in conventional neoliberal fashion, as an essentially progressive force that spawns innovation and stimulates growth. The second article (Aghion et al, Journal of Economic Literature) presents contrary evidence that inequality has retarded growth and impeded socioeconomic progress. This paper argues that Welch's defense of the status quo might be of greater (...) value to those who object to it than Aghion et aUs well-intentioned article. (shrink)

Evolutionary game theory has recently furnished some exciting theoretical and experimental insights regarding the birth of social power and discrimination. But can this type of theory illuminate the history and nature of capitalism? The answer turns out to be negative: evolutionary models are bound to remain either insufficiently evolutionary or hopelessly indeterminate. However, social theorists have much to gain from understanding what would breathe social life into evolutionary game theory's models: a proper historical account of the sources of behavioral variety, (...) and an adaptive mechanism that leaves room for the cunning of human reason. (shrink)

The a priori definitions of rationality and freedom that permeate orthodox economics in particular and the liberal discourse in general have important theoretical implications. A Hegelian critique of ahistorical approaches to the meaning of Liberty and Reason reveals insurmountable problems that the axiomatic approach inflicts upon game theory, contractarian theories of justice and Rational Choice Marxism. While the postmodern critique and the method of deconstruction are useful, the meaning we seek is best gleaned through Marx's conception of praxis.

Equilibrium game theory borrows from neoclassical economics its rationality concept which it immediately puts to work in order to produce the basic results it needs for building an elaborate narrative of social interaction. This paper focuses on some recent objections to game theory's use of rationality assumptions in general, and of backward induction and subgame perfection in particular, and interprets them in the light of the postmodern critique of the grand meta-narratives which social theorists often rely on for social explanation. (...) The paper presents a defence of game theory which seeks to accommodate the postmodern critique. However, it goes on to show that such a defence is illegitimate and claims that the problem lies with the faulty conceptualisation of the main concept on which game theory rests: that of Reason. Having established the nature of the problem, it considers three alternative interpretations (Humean, postmodern and Hegelian) of why the problem resists logical solutions and of its significance for social theory. (shrink)

L’Europe connaît une triple crise : bancaire, des dettes souveraines, et de l’investissement. Laisser les États-nations gérer ces crises ne peut que creuser les inégalités territoriales et aller vers la désagrégation de l’Europe. Celle-ci dispose pourtant d’institutions bancaires et financières qui lui permettent d’intervenir dans le respect des souverainetés nationales, tout en dessinant une voie de progrès européenne. L’article détaille la feuille de route proposée à ces institutions.

Many types of `other-regarding' acts and beliefs cannotbe accounted for satisfactorilyas instances of sophisticated selfishness, altruism,team-reasoning, Kantian duty, kinselection etc. This paper argues in favour ofre-inventing the notion of solidarity as ananalytical category capable of shedding importantnew light on hitherto under-explainedaspects of human motivation. Unlike altruism andnatural sympathy (which turn theinterests of specific others into one's own), orteam-reasoning (which applies exclusivelyto members of some team), or Kantian duty (whichdemands universalisable principlesof action), the essence of solidarity lies in thehypothesis that people (...) are capable ofresponding sympathetically to (or empathising with)a condition afflicting ‘others’,irrespectively of who those others are or whetherone cares for them personally. Andwhen that condition is a social artefact, we argue,solidarity turns radical. (shrink)

Moralising is a venerable last resort strategy. The ancient Melians presented the Athenian generals with a splendid example when in a particularly tight corner. In our Western philosophical tradition moral rhetoric is often couched in the form of reasons for action either external to preference and desire (eg. Kant) or internal to the agent''s calculus of desire (e.g., Hume, Gauthier). A third tradition dismisses such rhetoric as the last recourse of the weak (e.g., Aristotle, Nietzsche) whereas a fourth calls for (...) an examination of the social context (e.g., Socrates, Marx, Wittgenstein, Habermas). This paper reports on an experiment which throws some empirical light on these debates and offers a surprising twist to the interpretation of the Melians'' plea. (shrink)

Yanis Varoufakis is an economist and politician. After serving as Greek Finance Minister in 2015, he went on to co-found the Democracy in Europe Movement 2025, of which he is now Secretary- General. The author of many books and academic papers, his latest work, Technofeudalism: What Killed Capitalism?, was published by Bodley Head in 2023. Professor of Economics, and editor of this journal, Michel Zouboulakis interviewed Varoufakis in December 2023. What follows is a transcript of that meeti...

This research aims to understand how two basic schemas—vigilante and reparation—influence online public complaining. Drawing on two experiments, a longitudinal field study and content analysis of online complaints, the current research makes three core contributions. First, we show that for similar service failures, each schema is associated with different justice motivations, which have different moral implications for consumers. Second, vigilante and reparation complainers write complaints in a different manner and are drawn to different online platforms; this information is helpful to (...) identify complainers using each schema. Third, the schemas moderate the process leading to different post-complaint benefits. Specifically, perseverance has a greater effect on obtaining a resolution for reparation complainers compared to vigilantes. Additionally, whereas a recovery leads to an increase in positive affect for reparation complainers, vigilantes experience a high level of positive affect simply by posting their complaint. The theoretical, ethical, and managerial implications of these findings are discussed. (shrink)

Mongolian traditional botanical knowledge has been rarely researched concerning the ethnobotany theory and methodology in the last six decades ). However, most of the known literature of indigenous knowledge and information regarding the use of local wild plants among Mongolian herders was first documented by several botanical research of Russian researchers in Mongolia through the 1940s and 1950s. One of the most comprehensive works was completed by A. A. Yunatov, which is known as “Fodder Plants of Pastures and Hayfields of (...) the People’s Republic of Mongolia”. Yunatov’s research sampled forage plants in Mongolia from 1940 to 1951 and subsequently published a study in 1954. The original transcript of FPM was later translated into Chinese and Mongolian during 1958 and 1968. In addition to morphological characteristics, distribution, habitat, phenology, palatability, and nutrition of forage plants, Yunatov`s record collected local names, the folk understanding and evaluation of the forage, as well as other relevant cultural meanings and the use of local wild plants in FPM through interviews. The book contains the most precious records created in the 1940s and 1950s on folk knowledge of the Mongolians' wild plants in Mongolia. It was composed of 8 chapters and 351 pages in total. The fifth chapter of FPM, entitled “The systematic overview of forage plants,” making up 272 pages. The order and content of the book-oriented along with profiles of specific plants. Yunatov collected detailed information on plants, such as the local name, morphology, distribution, habitats, ecological characteristics, and phenology. He also discussed the palatability of livestock, particular forage use, other usages, and chemical composition. Through careful reading and understanding of all three versions of the book ), the FPM-listed information of edible plants was categorized using ethnobotanical dependent analysis. The list of edible plants was ranked based on purposes and ethnobotanical inventories as per methodology and analysis used in the ethnobotany research. FPM listed 35 species are part of 15 families and 25 genera of wild edible plants. Most species belong to Liliaceae and Allium. Naturally grown grain and some food substitutes come from the starchy organs, such as seeds, bulbs, roots, and rhizomes of 12, accounting for 34.28% of all species. Wild vegetables come from the parts of a young plant, tender leaves, young fruits, lower leg of stems, and bulbs of 9 species, accounting for 25.71% of all species. There are only three species of wild fruits, accounting for 8.57% of all edible plant species. Tea substitutes consist of leaves, roots, follicle, and aboveground parts of 8 wild plant species, accounting for 22.85% of all species. Seasonings from the wild were made of the elements such as seeds, rhizomes, tender leaves of 7 species, accounting for 20.00% of all species. Similarities and differences are noticeable in utilizing wild edible plants among Mongolian populations living in Mongolia and Inner Mongolia. Six species of wild edible plants listed in FPM have been proven to be collected and consumed by Mongolians from the Genghis Khan era in the twelfth century to the present day. This proved that the Mongolians have a tradition of recognizing and utilizing wild plants, demonstrating historical and theoretical value. Seven species of plants mentioned in this book were closely correlated to the locals' processing of traditional dairy products, meat, and milk food. Yunatov was not an ethnobotanist, but his accurate documentation of interviews and surveys with Mongolians represents valuable information about the collection and consumption of local wild plants during 1940–1951 in Mongolia. His research mission meant to focus on forage grass, the feed plant that sustained livestock, while he also recorded plants consumed by humans. His records on the edible parts and intake methods of some plants are incomplete. Still, it provided ethnobotanical materials of a remarkable scientific value and a living history of ethnobotany in Mongolian regions. Even by today`s standards, it will be challenging to obtain first-hand information of the richness and to the extent of Yunatov’s research. (shrink)

Industry reputation crises trigger producers and consumers to switch to certification as a signal of quality, especially in a weak institutional environment. In this paper, we posit that firm certification as a signaling mechanism involves the co-evolution of firms and consumers. We investigate the impact of industry reputation crises on firm certification as a response strategy. Feedback between producers and consumers causes producers to seek more certifications over time to differentiate themselves from competitors. However, the proliferation of certifications may dilute (...) their credibility and reduce the effectiveness of the signal. Competition from imports that command higher trust from consumers exacerbates the problem in developing countries. We conduct empirical tests using firms in China’s dairy industry after an industry reputation crisis. The findings support our hypotheses. This study provides insights on the certification mechanisms through which producers and consumers interact and the effect of institutional environments on this interaction. It also offers implications for managers on how to better respond to industry crises and for policymakers on how to manage the certification market. (shrink)

Online gambling companies claim that they are ethical providers. They seem committed to corporate social responsibility (CSR) practices that are aimed at preventing or minimising the harm associated with their activities. Our empirical research employed a sample of 209 university student online gamblers, who took part in an online survey. Our findings suggest that the extent of online problem gambling is substantial and that it adversely impacts on the gambler's mental and physical health, social relationships and academic performance. Online problem (...) gambling seems to be related to the time spent on the Internet and gambling online, parental/peer gambling and binge drinking. As our findings show that there are harmful repercussions associated with online gambling, we argue that companies in this controversial sector cannot reach the higher level of CSR achieved by other industries. Nevertheless, they can gain legitimacy on the basis of their CSR engagement at a transactional level, and so, by meeting their legal and ethical commitments and behaving with transparency and fairness, the integrity of the company can be ensured. We also argue that current failures in the implementation and control of CSR policies, the reliance on revenue from problem gamblers' losses, and controversial marketing activities appear to constitute the main obstacles in the prevention or minimisation of harm related to online gambling. As online gambling companies must be responsible for the harm related to their activities, we suggest that CSR policies should be fully implemented, monitored and clearly reported; all forms of advertising should be reduced substantially; and unfair or misleading promotional techniques should be banned. The industry should not rely on revenue from problem gamblers, nor should their behaviour be reinforced by marketing activities (i.e. rewards). We realise, however, that it is unrealistic to expect the online gambling industry to prioritise harm prevention over revenue maximisation. Policy makers and regulators, therefore, would need to become involved if the actions suggested above are to be undertaken. CSR is paramount to minimise harm and provide a healthier user experience in this business sector, but it also poses marketing dilemmas. We support a global collaborative approach for the online gambling industry, as harm related to gambling is a public health issue. (shrink)

La comparaison de la teneur en étain de trois groupes d'échantillons, bronzes grecs géométriques, bronzes orientaux, bronzes grecs orientalisants, montre que c'est ύ partir de la date de leurs contacts avec le Proche-Orient que les métallurgistes grecs du Ier millénaire ont utilisé le bronze proprement dit, Cu+Sn. La comparaison des teneurs en fer et en plomb montre que les Grecs ont appris des Orientaux un certain nombre de procédés de travail du métal, lors de la réduction du métal ou du (...) martelage. L'étude métallographique confirme cette hypothèse. (shrink)

By using multilevel mediation involving 322,589 posts made by 384 musicians over 104 weeks, we simultaneously analyze the short-term and long-term effects of charity-related signaling on sales, with social media engagement as the mediator. Specifically, we compare the effects of charity-related signals with those of two other types of signals: mission-related (i.e., promoting music and commercial products) and non-mission-related (i.e., other posts that do not relate to the other two categories). In the short term, the indirect effect of using charity (...) signaling on sales (through engagement) is positive, though smaller than the effects of mission-related and non-mission related signals. However, in the long term, the indirect effect of regularly using charity-related signaling on sales (through long-term engagement) is greater than for the effects involving the other types of signals. We derive from these findings three main implications for the business ethics literature. First, in the long term, the mutual economic benefits of charity signaling should encourage both entities (i.e., musicians and charities) to go beyond short-term, transactional philanthropy. Second, because it is profitable for musicians to partner with charities in the long-term, our research argues that charities have extensive bargaining power in such co-branding decisions. Third, our research highlights the importance of studying the longitudinal aspects of co-branding decisions involving non-profit organizations; the financial outlook of such decisions could greatly vary depending on the timeframe (i.e., short vs. long). (shrink)

The contemporary Qur’anic studies have been marked by amazing development. Various methods and approaches to understand the Qur’an are offered by the scholars. One of the prominent figures in this field is Nashr Hamid Abu Zayd. Nasr Hamid Abu Zayd (1943–2010 M) is a highly controversial contemporary thinker. He is an Egyptian scholar who is accused of being apostate, because of his theory of qur’anic hermeneutic (the textual of Qur’an). This is reflected in his stances towards contemporary religious discourse and (...) the approach to reading religious texts, especially the Quran, which requires reading according to a hermeneutic mechanism. His books ‘Naqd al-Khitab al-Dini (Criticism of Religious Discourse)’ and ‘Al-Takfir fi Zaman al-Takfir (Thinking in the Time of Atonement)’ caused a great uproar in the early nineties of the last century. Abu Zayd was accused of criticising atheists because of their stances on the text. Therefore, this study aimed to discuss Abu Zayd’s position on contemporary religious discourse and his new approach to reading religious texts, and also aims to discuss why Abu Zayd’s theory has been string up Islamic world and ending by his expulsive from his native country. To deal with this problem, this article discusses Abd Zayd’s biography and some cultural framework of his people. The methodology of Qur’anic hermeneutic is the least his. Having examined the topic, the author finds that Abu Zayd believes that modem literary theory and criticism denote the way to understand and interpret the Qur’an ‘objectively’. The contribution of this research is discussing Abu Zayd’s contemporary religious discourse and his new approach to reading religious texts. Contribution: The contribution of this research is discussing Abu Zayd’s contemporary religious discourse and his new approach to reading religious texts. (shrink)

La COVID-19 generó una crisis sanitaria, económica y social de grandes proporciones en casi todos los países del mundo. Colombia sufrió en el 2020 la peor contracción económica de su historia reciente y los logros alcanzados en los últimos años en la lucha contra la pobreza, se han revertido. Bucaramanga y las ciudades que componen su área metropolitana (AMB), no han sido ajenas a esta coyuntura. En este contexto, esta investigación indaga a profundidad sobre los efectos de la pandemia del (...) COVID-19 en AMB y los retos que se derivan de éstos para el desarrollo local, la cual fue seleccionada en el 2015 por el Banco Mundial, como una de las ciudades más competitivas del mundo. (shrink)

BackgroundEmergency separation of conjoined twins is performed when one twin is already dead or dying and threatens the survival of the other. The particular decision to perform an emergency separation of conjoined twins provides an ethical dilemma that needs special attention. Adding to the complexity of surgical and postsurgical management in emergency separation, ethical and sociocultural aspects further complicate decision-making.Case presentationFrom 1987 to 2022, 18 conjoined twin separations were performed in our centre. This paper describes three conjoined twin emergency separations. (...) In the first case of thoracoomphalopagus babies at nine days of age, one baby was diagnosed with necrotizing enterocolitis with frequent desaturation and seizures, and the other baby was healthy. Emergency separation was performed on the twelfth day of age; unfortunately, neither baby survived the surgery. In the second case, emergency separation was performed on the 110th day of life due to sepsis in one baby. The nonseptic twin passed away six hours after surgery, while the septic twin died 12 days after surgery due to wound dehiscence and abdominal sepsis. The third case was of an omphalopagus conjoined twin with a parasitic twin. The healthy baby was deemed nonviable but found to be healthy upon birth. Immediate emergency separation was performed at 2 h of age. The living baby survived the surgery but passed away two months later.ConclusionsWhen separation is deemed necessary to save one twin, it becomes difficult to apply standard ethical medical reasoning. The decision to separate results in most cases in very high-risk surgeries with poor outcomes during surgery and postsurgery. Compounded by the complexity of the case, sociocultural and religious aspects further add to the dynamics of decision-making. A multidisciplinary team must work together with a health ethics committee and navigate through this ethical conundrum with the patient and family at its decision-making centre to decide on the best plan of care. (shrink)

What and how to teach religious moderation at the undergraduate level still concerns academics. This study aims to explore the perceptions of lecturers and students about the objectives, content, and strategies used in learning religious moderation. This study uses a multiple-case exploratory design with a qualitative approach. Data were collected through interviews with eight lecturers and 15 students from public and Islamic universities in Indonesia. Data analysis in this study used conventional content analysis methods with an inductive coding process. The (...) first two authors analysed data, and their agreement was calculated using Cohen’s kappa of 0.90. As a result, participants said that the ultimate goal of learning moderation in religion is to teach students about aligning views on religion and non-religion. The content that needs to be taught early and as a firm root of religious moderation is the internal harmony of religious communities. Finally, the development of campus culture can be an alternative model to internalise the values of religious moderation. Contribution: Overall, this research helps us to understand what kind of religious moderation learning we want to introduce in Indonesian universities. (shrink)

O artigo será dividido em introdução, onde apresentaremos _A Peste_ de Albert Camus, retratando a cidade de Oran que é acometida pela peste. Logo em seguida, em tópicos analisaremos cada personagem e/ou situação de Oran em paralelo com nossa realidade, a saber: à luz da pandemia do novo coronavírus. Situaremos a análise em países mundo a fora como exemplo para apresentarmos uma reflexão mais assertiva, daremos atenção maior na realidade brasileira e como a população enfrenta a pior e maior crise (...) sanitária. Trazendo com clareza a importância dos profissionais da área de saúde e pesquisa em um sistema de saúde precário onde falta o básico, a informação que toma proporção enorme de extrema velocidade e ao mesmo tempo a falsa informação em relação ao vírus. Contudo em um discurso negacionista das autoridades e empresários evidenciando ainda mais o sistema capitalista que cada vez mais consome os menos favorecidos de forma cruel na atual situação, além, das medidas de proteção que tem o distanciamento como uma das maiores formas de proteção, porém o momento revela a dificuldade encontrada no país para evitar a disseminação do vírus em meio a uma sociedade que vivencia uma das maiores desigualdades sociais do mundo. _Palavra-chave:_ Saúde; pandemia; informação. (shrink)

Abstractabstract:Taking Yanis Varoufakis’s novel Another Now as a case study, this article introduces and makes an argument for a new concept in utopian studies: the postcritical utopia. It begins by making four claims: (1) that Varoufakis has written a utopian socialist novel; (2) that this represents a retrieval of a historical form of literature; (3) that the utopia at its center takes the form of a utopian blueprint; and (4) that two objections to this utopia, posed by (...) one of its main characters, complicate our understanding of Another Now, with implications for how we ought to classify it. It is then argued that Another Now’s combination of a systematic utopian blueprint with insights drawn from the tradition of the critical utopia qualifies it as a postcritical utopia. The latter concept is then considered in the context of utopian studies scholarship. (shrink)

Over the past 70 years, the sociological and economic study of economic abundance has been side-lined in comparison to the study of economic scarcity. This article calls for a revitalization of the study of abundance through a focus on the writing of Georges Bataille. I point out a number of parallels between Bataille and the work of two economists who are rarely associated with Bataille: John Maynard Keynes and Yanis Varoufakis. My argument is two-fold. Firstly, I argue that (...) Bataille, Keynes and Varoufakis make remarkably similar and under-examined points about the need for sovereign nations to deliberately restrict their own trade surpluses. Secondly, drawing on the anthropologist Marcel Mauss’s writing on sovereign debt forgiveness, I raise new insights about the compatibility of Keynes, Bataille and Mauss’s work. In conclusion, I argue that rejuvenating the study of economic abundance will help to better theorize the limits of mainstream economic thought and the political structures it supports. (shrink)

The contemporary conceptions of universal basic income, tax havens extraction, and climate emergency are briefly presented in the form of exposition in Massive Attack?s Eutopia EP. These conceptions address the most concerning issues of today?s world, while the concept of eutopia, proposed by Massive Attack?s Robert Del Naja and Mark Donne, represents?a place of well-being, as a practical aspiration,? a realistic utopia in which those issues are resolved. The present paper discusses the conceptions presented in Eutopia, assessing the possibility of (...) the materialisation of eutopia. As suggested by Massive Attack, the ideas of Eutopia can be traced back to More?s Utopia, being rooted in a humanistic endeavour of improving humanity, inspiring engagement and search for a better and just society. Apart from discussing Eutopia, the paper explores Another Now, the political science-fiction novel by Yanis Varoufakis. Varoufakis? critique of capitalism and the alternative he proposes in the novel Another Now argue along the same line as Eutopia, encouraging engagement in today?s world. (shrink)

This paper examines reports of Eremya Çelebi Kömürcüyan (1637 – 1695) and Luigi Fernando Marsili (1679/80 in İstanbul) on three churches still existing in the late seventeenth century. Their topographical informations are compared with early pictorial representations of Constantinople/İstanbul (Hartmann Schedel, 1493; Giovanni Andrea Vavassore, c. 1530/50; Onufrio Panvinio, 1600; Pîrî Reis, 16th century; Franceso Scarella, c. 1686) in order to check whether the churches can be identified with those depicted here. The church of Aya Yani (St John) mentioned by (...) Eremya Çelebi must have been located south of the Stable Gate (Ahırkapı). Marsili describes a church near the Sultan’s stables and a further one inside the Seraglio Garden. The location of the stables can be determined using the İstanbul-view from Matrakçı Nasuh (1537). The church of Aya Yani and „the church near the stables“ must therefore be identical. In Schedel’s illustration, the church in the Seraglio is erroneously designated as S. Grovus, whereas on the Düsseldorf copy after Buondelmonti’s Liber insularum Archipelagi (1485/90) it is labelled s. Maria. The building can be identified with the church of the Theotokos of the Hodegoi Monastery. Regarding the church depicted on the vedute of Vavassore and Panvinio in the former area of the imperial palace, the thesis already established by Cyril Mango is maintained, according to which the remains of the Nea Ekklesia can be seen here. Little is known about the original form of the Nea Ekklesia, but there is evidence from written sources that it was erected above substructures with underground spaces that were open to the public. If the church that Eremya Çelebi saw south of the Stable Gate, while Marsili located it near the Sultan’s stables, can be identified with the Nea Ekklesia, as suggested in this essay, then considerable remains of the building must have been still present at the end of the seventeenth century. (shrink)

With contributions from a galaxy of economists -€including David Colander, Robin Hahnel, Yanis Varioufakis and Fred Lee - this book is an important read and an€attempt to break down the varied barriers that have been erected to economic pluralism.

Felsefe, kümülatif yapısı ile ele alınmalıdır. Bu yüzden, bir filozofun düşünceleri anlaşılmak istendiğinde, o kendi çağındaki mevcut ve geçmiş teorilerden soyutlanmamalı ve bu kümülatif ve devamlılık arz eden yapı dikkate alınarak incelenmelidir. Bu bağlamda, Kant, Bergson ve İkbal’in zaman anlayışları, bazı uyumsuz noktalara sahip gibi anlaşılabilseler de, dikkatle incelendiğinde birbirleri arasında bir devamlılığın bulunduğu göze çarpar. Kant’ın zaman anlayışı, Kritik öncesi ve Kritik dönemi olmak üzere iki dönemde incelenebilir. Kritik öncesi döneminde Kant, zamanın insan zihninin dışında kendinde bir gerçekliğe ve (...) varlığa sahip olduğunu kabul eder. Fakat Kant, zamanı bütün duyuları önceleyen bir görü olarak anlamasının tohumlarını da hala Kritik öncesi dönemde iken eker. Bu doğrultuda, onun odağı özneyi merkeze alan bir tutuma doğru ilerler görünür. Kritik döneminde özne merkezci konumu daha da belirginleşir ve Kant, zamanın bütün dışsallıkları öncelediğini iddia eder. Ona göre zaman, duyulur bir görü olarak, eşyayı zihnin algılayabilmesi için eşzamanlılık ve ardışıklık içinde konumlandırır. Diğer taraftan Bergson, Kant’ı pek çok açıdan eleştirmekle beraber onun düşüncelerinden açık bir şekilde faydalanır. Bergson’un zaman anlayışı iki bileşenden oluşur: Salt süre ve homojen zaman. Salt süre, özne-merkezci olması bakımından üzerinde Kant’ın düşünce pratiğinin etkisinin görünür olduğu bir kavramsallaştırmadır. Bu, her bir bilincin, kişinin geçmiş ve şimdisini bir bütünde birleştirerek bireysel olarak sahip olduğu ve özünde heterojen, sırasız bir şekilde ardışık ve bölünemez zamandır. Homojen zaman ise sıralı ve eşzamanlı olması bakımından köklerini yine Kant’ta bulur. Homojen zaman, salt sürelerin uyum içinde çalışmasını sağlayan, bireyler için ortak zemini teşkil eden zamandır. Bu iki filozofun düşünceleri doğrultusunda İkbal’in zaman teorisi incelendiğinde, onun hem duyulabilir görünün bir formu olan Kant’ın zamanından hem de Bergson’un salt süresinden faydalandığı ortaya çıkar. İkbal, bu iki zaman anlayışını kullanarak İslam düşüncesinde İlahi Zaman’ı ve dolayısıyla da özgür iradeyi yeniden inşa eder. Salt süre ve yaratıcılık açısından, evrene yönelik mekanik bir anlayış Bergson ve İkbal tarafından reddedilir. Böylece İkbal, özgür iradenin Tanrı’nın salt süresi, yani İlahi Zaman, aracılığı ile yayılmasına ve tüm benliklere ait salt sürelere nüfuz etmesine izin verir. Biz, bu makale aracılığı ile, İkbal’in salt süre mefhumunu ve Tanrı’ya ait salt süre olarak İlahi Zaman’ı kullanarak özgür irade anlayışını yeniden inşa etmesinin köklerine gitmek niyetindeyiz. (shrink)

Bu makale Sovyet tarihçiliğinde milliyetler meselesini ve bağlantılı olarak tarih yazımındaki değişimleri incelemektedir. Sovyetler Birliği’ndeki politik, sosyal, iktisadi ve askeri değişimler ve kırılmalar tarihsel çalışmaların ve tarih yazımındaki milliyetlere yönelik söylemin değişmesine neden olmuştur. Diğer bir deyişle, söylem değişimleri siyasi gelişmeleri takip etmiş ve siyasi önceliklere göre değişmiştir. Sovyet tarih yazımında dönemselleştirme, Sovyetler Birliği Komünist Partisi’nin yerel milliyetçiliklere yönelik politikalarını nasıl değiştirdiğine ve buna uygun olarak Sovyet tarihçiliğinin milliyetler meselesiyle ilgili söylemlerindeki değişime atıf yapmaktadır. Sovyet tarih yazımında milliyetler meselesi kapsamındaki (...) tartışmalar, yerli halkların, yani Rus olmayanların, Çarlık Rusya’sı yönetimine nasıl yaklaşacakları, kendi geçmişlerine, tarihlerine, kahramanlarına, onların eylemlerine ne kadar odaklanacakları, tarihi ve milli şahsiyetleri ne kadar yüceltecekleri, Çarlık yönetiminin sömürgeci olup olmadığı ve Rus Çarlığına karşı yapılan isyanların gerici mi yoksa ilerici mi olduğu gibi konuları içermektedir. Bu gibi konular Stalin dönemi Orta Asya Sovyet tarihçiliğine egemen olmuş ve merkezin politikaları değiştiğinde tarihçiler de görüşlerini siyasal değişimlere uydurup güncellemişlerdir. 70 yıllık Sovyetler Birliği deneyimi birçok konuda olduğu gibi tarih yazımında da birbiriyle uyuşmayan farklı eğilimleri içermiş, bir dönem Rus milliyetçiliği baskı altında kalır yerel milliyetçiliklerin gelişmesine izin verilirken takip eden dönemde ise yerel milliyetçilikler baskıdan payına düşeni almıştır. 1930’lardan itibaren Türkistan gibi Sovyetler Birliği’nin bazı bölgelerinde birleştirici tarih anlatısı yasaklanıp Orta Asya halklarının ortak bir geçmiş algısına sahip olması engellenirken ülkenin batısında Slav halkları açısından tam tersi bir politika izlenmiştir. (shrink)

İbn Sînâ, sonrakilerden bazılarının kâide-i vâhid veya “bir kuralı” (BK) olarak adlandırdığı şeyin sıkı bir savunucusudur. BK’nın ana fikri şunu ifade etmektedir: Birden, doğrudan, yalnızca bir ortaya çıkar. İbn Sînâcı bu kuralın ikincil literatürdeki tartışması genellikle onun hususi bir uygulama alanı yani, sudûr meselesiyle sınırlıdır. Sonuç itibarıyla, BK’nın ne anlama geldiği ve İbn Sînâ’nın onu neden savunduğu kesin değildir. Bu yazıda ben bu meseleyi iki şey yaparak çözmeye çalışmaktayım: Bunlardan biri tasavvur, diğeri ise tasdik açısındandır. İlkin, sadece BK’nın terimlerinin, yani (...) onun özne ve yükleminin ne anlama geldiğini açıklamaktayım. Bunu yaparken, BK’nın dar ve geniş anlamları arasında ayırım yapmakta ve İbn Sînâcı bakış açısından BK’nın kapsamının geniş olduğunu; bunun ise BK’nın fail nedenliğin temel ilkesi olduğu anlamına geldiğini göstermekteyim. Bu sebepledir ki, farklı bağlamlarda önemli felsefî tezleri inşa etmede bu kurala başvurulmuştur. İkinci olarak, İbn Sînâ’nın el- Mübâhasât’ta BK’na dair sunduğu argümanı değerlendirmekteyim. Bu argümanı açıklarken onun bazı gerçekçi varsayımlarını ortaya çıkarmaktayım. Sonrasında, ilk olarak Behmenyâr tarafından öne sürülen ve daha sonrasında Fahreddin er-Râzî tarafından yaygınlaştırılan bir eleştiri ışığında bu meseleyi daha açık hale getirmekteyim. Devamında İbn Sînâ’nın, söz konusu argümanın öncülleri içerisinde, gündeme getirilen itirazları karşılayacak dayanaklarının olup olmadığına bakarak bir sonuca varmaktayım. (shrink)

Bu yazı, Phaidon diyaloğunda Sokrates’in ruhun ölümsüzlüğünü ispatlamak için öne sürdüğü argümanlardan biri olan Karşıtların Döngüselliği argümanını değerlendirmektedir. Argümanın merkez terimleri olan “yaşıyor olma” ve “ölü olma”nın argüman boyunca aldığı ya da alabileceği çeşitli anlamlar göz önüne alınarak dört itiraz öne sürülmektedir. Bu iki terimin alabileceği farklı anlamlar, öznenin “beden” ya da “ruh” olarak alınmasına göre farklılık göstermektedir. Yazıda, bu terimlerin alabileceği anlamların hiçbirinde Karşıtların Döngüselliği argümanının başarılı sayılamayacağı yani ruhun ölümsüzlüğünü ispatlayamadığı ileri sürülmüştür. Argümandaki temel sorun, ruhun yaşıyor olması (...) ve ölü olmasının döngüselliğe izin veren bir karşıtlık oluşturacak şekilde kullanılamamasıdır. (shrink)

Bu makale, Kant’ın felsefesinde özgürlük konusunu incelemeyi ve tartışmayı amaçlamaktadır. Bu amaçla öncelikle Kant’ın özgürlük anlayışının ahlak felsefesiyle olan ilişkisi irdelenmiştir. İnsanın çevresini olduğu gibi kabul etmesi ve kendi özgür iradesi ile çevresine müdahale etmesi, onu değiştirmesi ve deneyimleri ile idrak etme süreci onun eylemlerinin dolayısıyla özgürlüğünün sınırları olduğu bilincine varması koşuluyla gerçekleşir. Dolayısıyla istediği biçimde eylemde bulunma ve her istediğini yapma anlamında bir özgürlük nasıl gerçekleşir. Bu anlamda İnsan özgür olduğunu biliyorsa bu bilginin nereden geldiğini belirtmek gerekir. Kant’a göre (...) özgürlüğü teorik olarak anlayamasak da bütün ideler içinde doğuştan olarak bildiğimiz tek idedir. Çünkü özgürlüğü ahlak yasasının koşulu olarak görmekteyiz. Yani özgürlüğün bilincine varmanın koşulu ahlaklılıktır. (shrink)