If our thinking is socially conditioned, then how, at the end of 1900, did Max Planck, whose thinking was shaped by classical mechanics, manage to think that energy is quantized? After all, the idea was incommensurable with the principles of Newton’s mechanics. My thesis is that Planck did not intend to think about it. Trying to reconcile the time reversibility of the laws of mechanics with the time irreversibility of the laws of classical thermodynamics, he was constantly thinking according to (...) rules inherited from others. Trying to find a theoretical explanation of the formula describing the distribution of the energy of black-body radiation — arrived at by fitting theoretical parameters to new experimental data — he in “an act of despair” applied Boltzmann’s statistical concept of entropy. Then he noticed — on a sheet of paper — that classical and statistical formulas are identical if and only if the energy of resonators was a multiple of _hν_. What cannot appear in the human mind — as the mind is socially conditioned — can appear on paper. This gives a clear example of how computations in a “world on paper” can create new concepts. (shrink)

If our thinking is socially conditioned, then how, at the end of 1900, did Max Planck, whose thinking was shaped by classical mechanics, manage to think that energy is quantized? After all, the idea was incommensurable with the principles of Newton’s mechanics. My thesis is that Planck did not intend to think about it. Trying to reconcile the time reversibility of the laws of mechanics with the time irreversibility of the laws of classical thermodynamics, he was constantly thinking according to (...) rules inherited from others. Trying to find a theoretical explanation of the formula describing the distribution of the energy of black-body radiation — arrived at by fitting theoretical parameters to new experimental data — he in “an act of despair” applied Boltzmann’s statistical concept of entropy. Then he noticed — on a sheet of paper — that classical and statistical formulas are identical if and only if the energy of resonators was a multiple of hν. What cannot appear in the human mind — as the mind is socially conditioned — can appear on paper. This gives a clear example of how computations in a “world on paper” can create new concepts. (shrink)

All significant methodologies of the XX century accept conventionalistic philosophy of science. The main question for such methodologies is: are there universal criteria, allowing to choose these conventions, which are the best from the cognitive point of view? There are four classical answers to this problem: anarchism, sociologism, elitism and demarcationism. In the article the main dillemas of demarcationist program are considered.

I agree with many of Adam Grobler’s theses, but several others raised my objection. (1) A.G. does not want to call scientific claims true. It is not so: very much of what scientists say about the world is true (in the classic sense), and scientists know it is. (2) A.G. leads us astray when he writes that the acceptance or rejection of hypotheses is determined, at least sometimes, by expert votes. It is not so: further research is the decisive factor (...) in accepting or rejecting hypotheses in science. (3) While A.G. is aware of some social determinants of knowledge, he ultimately states: “individuals are the subjects of scientific knowledge.” Contrary to this, I argue that one can only be a scientist as a member of a scientific thought collective. (4) A.G. believes that scientific knowledge is based on presuppositions, accepted unconsciously, that give meaning to statements made openly. After Wittgenstein, I repeat: “After all, nothing is concealed.”. (shrink)

Ludwik Fleck says that a thought-collective develops a thought-style which shapes the ways of perceiving the world and thinking of the world by its members. So how could it happen that at the end of 1900 Max Planck, whose thinking was determined by classical mechanics, managed to think that energy is quantized - the idea that contradicted the principles of Newton's mechanics? My answer is that Planck did not intend to think it.

The historical development of scientific knowledge is examined in the context of research, and not, as tradition tells, in the context of justification. It is a story about experimental researches and theoretical investigations conducted in the years 1820-1902, which finally led to the discovery of electron, accompanied by methodological comments. Main results of the analysis are that knowledge is scientific if it has a systemic character, and experimental studies are scientific if they are systematic. „Systemic” means that studied objects or (...) processes are assumed (a) to obey to the same laws, (b) if we know nothing about that the change of experimental situation can influence the given theoretical property of an object or process, than this property, determined in other successful applications of an accepted theory (i.e. the set of laws), should be attributed to objects or processes in new applications of the same theory. „Systematic” means that the same objects or processes are examined experimentally in a number of different, but interrelated, situations (so many as time, money and available laboratory instruments allow). I also try to show that in the historical growth of scientific knowledge hypotheses, understood as „free creations of the imagination”, do not play almost any role. Almost all theoretical discoveries are products of inferences that can be logically reconstructed and whose premises are (1) known and accepted laws of nature, (2) what is known about the studied objects on the basis of approved applications of these laws, (3) new experimental results. The moral of this is that theoretical discoveries appear if and only if the system of scientific knowledge is mature enough: it is impossible to draw conclusions, if you lack the necessary premises. A scientist cannot, by letting her imagination to run wild, to be ahead of her time, and if she tries to do that, she usually goes beyond the boundaries of science. (shrink)

Is there a logic of scientific discovery? Are there logical relations between the knowledge scientists posses as they start their investigations and new hypotheses and theories they formulate? Can such relations be retrospectively reconstructed? Most philosophers of science in 20 th century claimed that processes of inventing new hypotheses or theories are not governed by any rules of logic. They claimed that new hypotheses are products of “leaps of imagination” that cannot be logically analyzed.

In his book Struktura rewolucji relatywistycznej i kwantowej w fizyce (The Structure of the Relativistic and Quantum Revolution in Physics, 2020), Wojciech Sady presents his vision of the two greatest scientific revolutions in the 20th century. The book provides an illuminating account of the way these revolutions proceeded and strongly supports the thesis that, contrary to Thomas Kuhn’s famous suggestions, the revolutions involved no breaches in the continuity in scientific development but progressed in an evolutionary (although swift) step-by-step (...) way, and were products of collective interactive processes in the scientific community rather than individual achievements of geniuses. On the other hand, it makes a number of controversial claims. In this article, I contest Sady’s claims that new scientific theories (including the most revolutionary ones) logically follow from the theoretical and experimental knowledge already available (the Entailment thesis) or, at least, their emergence is necessary, inevitable, given the available knowledge, the thought style of the scientific community, and some minimally necessary conditions for the development of science (the Necessitation thesis), and that the role of extra-logical and extra-empirical factors, that can be designated as “creative imagination,” in the development of science is either negative or neglectable. (shrink)

The global pandemic has intensified the risk of moral distress due to increased demands on already limited human resources and uncertainty of the pandemic’s trajectory. Nurses commonly experience moral distress: a conflict between the morally correct action and what they are required or capable of doing. Effective moral distress interventions are rare. For this reason, our team conducted a multi-phase research study to develop a moral distress intervention for pediatric critical care nurses. In this article, we discuss our multi-phase approach (...) to develop a moral distress intervention—proactive, interdisciplinary meeting. Our proposed intervention is a sequential compilation of empirical work couched within a relational ethics lens thus should point to enhanced potential for intervention effectiveness. (shrink)

Nurses may, and often do, experience moral distress in their careers. This is related to the complicated work environment and the complex nature of ethical situations in everyday nursing practice. The outcomes of moral distress may include psychological and physical symptoms, reduced job satisfaction and even inadequate or inappropriate nursing care. Moral distress can also impact retention of nurses. Although research has grown considerably over the past few decades, there is still a great deal about this topic that we do (...) not know including how to deal well with moral distress. A critical key step is to develop a deeper understanding of relational practice as it pertains to moral distress. In this article, exploration of the experience of moral distress among nurses is guided by the key elements of relational ethics. This ethical approach was chosen because it recognizes that ethical practice is situated in relationships and it acknowledges the importance of the broader environment on influencing ethical action. The findings from this theoretical exploration will provide a theoretical foundation upon which to advance our knowledge about moral distress. (shrink)

Este artículo examina la manera en que el diseño específico de las casas de baños de la Antigüedad tardía en la provincia romana de la Cirenaica, base de operaciones para la conquista islámica de Ifrīqiya, influyó en el desarrollo de los hammams en el norte de África y en al-Andalus. Los restos arqueológicos de los baños bizantinos/tardoantiguos y los primeros hammams son puestos en comparación para demostrar las grandes similitudes de su trazado general y dentro de este, del diseño del (...) caldarium en particular, lo que apunta a la pervivencia de los esquemas de construcción que sobreviven hasta el día de hoy en los hammams marroquíes. La característica más distintiva era la estancia rectangular para el baño de calor, calentada por un solo horno, y flanqueada por dos exedras que albergaban sendas bañeras rectangulares. Este diseño de hammam «occidental» era marcadamente distinto de los hammams contemporáneos en Oriente, que a su vez continuaron con el diseño tradicional de los baños públicos romano-bizantinos orientales. Contrariamente a lo que se presuponía, este artículo demuestra que el diseño «occidental» no se originó en los primeros momentos del Marruecos medieval y de al-Andalus, extendiéndose posteriormente hacia el Mediterráneo oriental, sino que se originó en el norte del África romano-bizantino, extendiéndose hacia el Oeste, para regresar, a través de la circularidad cultural, al lugar de origen con nuevas adaptaciones. (shrink)

The advent in universities of managerialism with its drive for individual accountability through performance management systems is contentious. With the implementation of a PMS at a South African university, academic heads of department have been key players in the performance reward component of the PMS. This study, following a qualitative descriptive research design based on in-depth interviews, explores a sample of HoDs’ experiences and perceptions of the institution's performance reward system. Most of the participants are sceptical of the PMS as (...) they view it as a business-oriented practice that is not compatible with the nature and objectives of higher education institutions. They consider the reward strategy not only to have a limited effect in promoting high performance behaviour, but to be a cause of discontent due to implementation inconsistencies, nebulous award criteria, lack of transparency about ratings, and the negligible monetary value of the reward. (shrink)

Ansiklopedik tarzda kaleme alınan eserler, yazıldıkları dönemindeki ilmi seviyeyi göstermek ve muhataplarının ihtiyaç duydukları pratik bilgileri bir araya getirmek bakımından büyük öneme sahiptir. Zira bu tür eserlerin, hem müellifin çeşitli ilim dallarına vukufiyetini ortaya koyma hem de eserden istifade edecek kesimlerin ihtiyaç duyduğu bilgi birikimini tespit etme noktasında kıymetli veri kaynakları oldukları aşikârdır. İslam dünyasında erken dönemde kaleme alınan bu türdeki eserlerden biri de müellifin tek eseri olarak günümüze gelmiş ve şöhreti ile müellifini geride bırakmış olan Muhammed b. Ahmed el-Hârizmî’nin (...) Mefâtîhu’l-‘ulûm aslı eseridir. Bu çalışmada Hârizmî’nin bir bürokrat olarak kendi meslektaşlarının ihtiyaç duyduğu bilgileri bir araya getirdiği eserinde felsefeye ve felsefî ilimlere yaklaşımı incelenecektir. Çalışmanın planı, müellifin eserinde felsefeye ayırdığı bölüme başlıkları üzerinden düzenlenmiştir. (shrink)

In pediatric critical care, nurses are the primary caregivers for critically ill children and are particularly vulnerable to moral distress. There is limited evidence on what approaches are effective to minimize moral distress among these nurses. To identify intervention attributes that critical care nurses with moral distress histories deem important to develop a moral distress intervention. We used a qualitative description approach. Participants were recruited using purposive sampling between October 2020 to May 2021 from pediatric critical care units in a (...) western Canadian province. We conducted individual semi-structured interviews via Zoom. A total of 10 registered nurses participated in the study. Four main themes were identified: (1) “I’m sorry, there’s nothing else”: increasing supports for patients and families; (2) “someone will commit suicide”: improving supports for nurses: (3) “Everyone needs to be heard”: improving patient care communication; and (4) “I didn’t see it coming”: providing education to mitigate moral distress. Most participants stated they wanted an intervention to improve communication among the healthcare team and noted changes to unit practices that could decrease moral distress. This is the first study that asks nurses what is needed to minimize their moral distress. Although there are multiple strategies in place to help nurses with difficult aspects of their work, additional strategies are needed to help nurses experiencing moral distress. Moving the research focus from identifying moral distress towards developing effective interventions is needed. Identifying what nurses need is critical to develop effective moral distress interventions. (shrink)

With the meaning of trust, good faith and respect for promises made, protection, or assistance, fides in the non-exclusively religious sense of the word comes from the demand for ethical perfection: as such, it is omnipresent in human relations and in the dynamic of societies in the Middle Ages.

Qu'est-ce que l'homme? En se basant sur l'anthropologie à la fois d'Aristote et de Saint Thomas d'Aquin, Maritain propose une conception de l'homme dans laquelle la morale est étroitement liée aux composantes ontologiques dans l'être humain. Le personnalisme de Maritain met l'accent sur le caractère communautaire de l'humanisme. L'homme s'accomplit au moment où il se donne à soi-même et aux autres. Ces deux dimensions du don sont constitutives pour que l'homme s'épanouisse intégralement et pleinement : le don à l'égard de (...) soi-même (la surexistence en connaissance et en amour) et le don à l'égard des autres (le service du bien commun). (shrink)

Although it has been claimed that the Kharijite understanding emerged as a result of a booty division in the Prophet's time, their emergence as a sect was in the Battle of Siffin. This formation, which gained fame with the motto "The Judgment belongs only to Allah" in the arbitration issue between Hazrat Ali and Muawiya, came to the fore enough to leave Muaviye's rebellion against Hazrat Ali behind. So much so that when the battle of Siffin is mentioned, researchers focus (...) on Muawiya and Kharijites and what they did rather than what he did. Although there are many reasons for this, the most important one is the evaluation of Kharijites and Kharijites within the framework of Sunni sources. We can say that the way to be objective about Kharijites and Kharijites is to refer to the sources of the Kharijites themselves or the sects associated with the Kharijites. Kharijites are not a formation that systematizes as a creed or fiqh sect. However, The Ibâzî sect is known as a Khariji sect, as the pioneers of the sect, which would later be known as Ibâzî, were among the group that left Ali and gathered in a place called Harûra. In the year 64 Hijri, the people of Harura were divided into sects among themselves. The reason for this separation is especially because Nafi' b. Ezrak sees violence as legitimate and rejects other Muslims who do not think like them, and considers their blood, property and chastity halal. After this separation, the Kharijites were referred to as Ezârikâ, Süfriyya, Necdiyye/Necedât and Ibâzis. The Ibazis specifically stated that they were away from these sects because of their radical attitudes. This situation was especially emphasized in the correspondence between Abdullah b. İbâz and the Umayyad caliph Abdulmalik b. Marwan. However, when dealing with the subject of Kharijite, the reason for this disintegration was ignored, and the Ibazis, who had a moderate understanding, were evaluated in the same category as other Kharijite sects that were pro-violence and takfir. Ibazis strongly opposed such a generalization and argued that they should be evaluated separately from other Kharijite sects. In our study, this attitude of the Ibâzîs and their justifications have been included, and it has been tried to be explained with reference to both their own sources and Sunni sources. Another important point is that the Ibazis do not want to be called Kharijites. They considered it more appropriate to be named as Shurat, Ehlu'l-Istaqama, Haruriye and Vehbiye. The Ibâzî sect, which has managed to survive to the present day, has original views on Kharijites and Kharijites, and they also expressed an opinion on whether they see themselves as Kharijites or not. In addition, their approaches to and definitions of Kharijite differ from those mentioned in Sunni sources. Because of these connections with the Kharijites and the fact that they have reached the present day, it is a necessity to refer to the Ibâzî sources on the subject of Khârijism in terms of objectivity. However, we can say that Ibâzîs were introduced by adhering to Sunni sources. Such an approach, on the other hand, would not only cause the Ibazis to be understood correctly, but also caused them to be identified with the other Kharijite sects, especially the Ezarika. In this study, we will try to deal with the approaches of the Ibazis to the subject of Kharijite and Kharijite and whether they see themselves as a Kharijite sect, based on their own sources. (shrink)

Kazimierz Twardowski attributed high cognitive value to introspection because he believed it plays a fundamental role in psychology, the primary philosophical discipline. He believed that basing philosophy on inner experience would allow it to obtain universal and justified results. Internal experience consists of perceiving one’s own mental facts; it is non-sensual and selfevident. Twardowski referred to introspection in his investigations in various ways, which is presented in the article.