Diversity from the beginning: A comparison of Mack and Crossan’s constructs of earliest Christianities (ca 30-70 CE) According to recent propositions by Burton Mack and Dominic Crossan, earliest Christianity was a diverse phenomenon right from its inception. In this article their constructs of this early phase of 'church ’ history (ca 30-70 CE) are compared, so as to identify similarities and differences, advantages and shortcomings. The essay concludes with a proposal on methodological procedure to be followed in the search for (...) earliest forms of Christianities (ca 30-70 CE), as well as some remarks on the meaning of the comparative analysis undertaken by Mack and Crossan. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:192. THE HUME LITERATURE FOR 1983 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1982 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1983. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosohical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Arisotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British standard (no. 4148). 193, ARNOLD, N. S. 'Hume's Skepticism about Inductive Inference', JHP 21, 31-55. BARKER, S. 'Hume on the Logic of Design', Hume Studies 9, 1-18. [19-24] BERMAN, D. 'David Hume and the Suppression of Atheism', JHP 21, 375-87. BOX, M.? Gloss on Goldsmith's Remark on Hume', Notes & Queries 30, 59-60. BRETT, N. 'Hume's Debt to Kant', Hume Studies 9, 5973. BROUGHTON, J. 'Hume's Skepticism about Causal Inference', Pacific phil. Q. 64, 3-18. CALVERT, B. 'Another Problem about Part IX of Hume's Dialogues', Int. J. Phil. Relig. 14, 65-70. COLWELL, G.G. 'Miracles and History', Sophia 22, 9-14. DARWALL, S. L. Impartial Reason, ch. 5 ('Hume's Internalism1 ). Ithaca, N. Y. DEL VECCHIO, M. 'Un Impotesi di Lettura Esegetlica del "Dubbio Scettico" Humeano', Riv. crit. Stor. FiI. 38, 457-64. FOGELIN, R. J. 'The Tendency of Hume's Skepticism', in M. Burnyeat, The Skeptical Tradition, 397-412. Berkeley, CaI. GASKIN, J. CA. 'Hume's Attenuated Deism', Arch. Gesch. Phil. 65, 160-73. GEMES, K.? Refutation of Inductive Scepticism', Australas. J. Phil. 61, 434-8. GUTTENPLAN, S. 'Hume and Contemporary Ethical Naturalism', Midwest Stud. Phil. 8, 309-20. HARRIS, H. S. 'Hume and Barker on the Logic of Design', Hume Studies 9, 19-24. HARTSHORNE, C 'Hume's Metaphysics and its Influence', in C Hartshorne, Insights and Oversights of Great Thinkers, 136-50. HIRSCH, E. 'Hume's Distinction between Genuine and Fictitious Identity', Midwest Stud. Phil. 8, 321-38. 194, IMMERWAHR, J. 'David Hume, Sexism, and Sociobiology ', Sth. J. Phil. 21, 359-70. KIVY, P. 'Hume's Neighbour's Wife: An Essay on the Evolution of Hume's Aesthetics', Br. J. Aesth. 23, 195-208. KUEHN, M. 'Kant's Conception of "Hume's Problem"', JHP 21, 175-93. KUEHN, M. 'Hume's Antinomies', Hume Studies 9, 25-45. McCRACKEN, CJ. Malebranche and British Philosophy, ch. 7. Oxford. McLYNN, F.J. 'Jacobitism and David Hume: The Ideological Backlash Foiled', Hume Studies 9, 171-99. MALHERBE, M. 'La notion de circonstance dans la philosophie de Hume', Hume Studies 9, 130-49. NATHAN, G. J.? Humean Pattern of Justification', Hume Studies 9, 150-70. NIELSEN, K. 'Hobbesist and Humean Alternatives to a Religious Morality', Int. J. Phil. Relig. 14, 33-47. PENELHUM, T. 'Natural Belief and Religious Belief in Hume's Philosophy', P£ 33, 166-81. [182-6] PONKO, T. A. 'Artificial Virtue, Self-interest, and Acquired Social Concern', Hume Studies 9, 4658. ROD, W. 'The Rationalist Theory of Double Causality as an Object of Hume's Criticism', Erkenntnis 19, 315-29. ROHATYN, D. 'Hume's Dialectical Conceits: The Case of Dialogue XII', Phil. & phenomenol. Res. 43, 519-32. RUSSELL, P. 'On the Naturalism of Hume's "Reconciling Project"', Mind 92, 593-600. SCARRE, G. 'What was Hume's worry about Personal Identity?', Analysis 43, 217-21. SCARRE, G. 'Was Mill Really Concerned with Hume's Problem of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Philosophy of the Commentators, 200–600 AD: A Sourcebook. Vol. I, Psychology (with Ethics and Religion)James WilberdingRichard Sorabji. The Philosophy of the Commentators, 200–600 AD: A Sourcebook. Vol. I, Psychology (with Ethics and Religion). Pp. xv + 430. Vol. II, Physics. Pp. xix + 401. Vol. III, Logic and Metaphysics Pp. xvii + 394. Ithaca, New York: Cornell University Press, 2005. Paper, $39.50, each volume.Interest in the Greek (...) commentators continues to grow, thanks in large part to Richard Sorabji, who has done more than anyone else to reestablish them as at once faithful and original philosophers who remain relevant even to modern students of philosophy. The Sourcebook makes the commentators still more accessible by providing an introductory tool for the systematic exploration of their thought.Each volume contains a 30-page introduction consisting of roughly six sections: an explanation of the aims of the Sourcebook (1–5), a brief introduction to the commentators (5–12), a survey of issues relating to Neoplatonism (12–14) and the compatibility of Platonic and Aristotelian philosophy (14–19), a section entitled "The commentators and Christianity" (19–25), which is largely devoted to offering renewed support for Sorabji's suggestion from Aristotle Transformed (Cornell 1990) regarding the content of Ammonius's concession to the Christian patriarch in the 490s, and, finally, a short, volume-specific section designed to survey some of the innovations and disagreements in the respective subjects (25–28/29/30). Each volume is divided into between 18 and 28 topics, which are subdivided into as many as 26 subtopics (on average 5–6), and these subtopics are often further divided into as many as 8 subsections (on average roughly 4 subsections for every 10 subtopics). Nearly all subtopics and subsections contain introductions (typically one or two paragraphs, occasionally longer) as well as some interspersed annotations that together serve two functions: they review some of the relevant background passages—mostly from Plato and Aristotle, but also from the Presocratic and Hellenistic schools—and they introduce and summarize the passages contained in the Sourcebook by surveying some of the issues raised by the passages that follow. Both the introductions and the annotations are kept brief, since Sorabji's aim is to explain the relevant concepts "only so far as necessary for a first understanding" (4). The passages themselves are mostly drawn from surviving Greek as well as Latin texts of the commentators—a group that features Plotinus, Porphyry, and Proclus (see 4)—but also includes a handful of passages preserved only in Hebrew and Arabic. For example, included in the subtopic devoted to the status of nature (Physics 1[b]) is an English translation of a passage from Themistius preserved only in Averroes' Metaphysics. Over one hundred scholars contributed translations, though Sorabji emphasizes that in the interests of greater harmony he reworked them so that "the final versions are rather based on the work of the translators" (xvii). Often, Sorabji also refers to additional passages containing like-minded or opposing views not included in the Sourcebook, as well as cross-references to other passages in the Sourcebook. In most cases he provides a helpful selection of secondary literature on the subject. [End Page 470]There are some striking differences between the Sourcebook and two comparable introductory collections, Long and Sedley (LS), and Kirk, Raven, and Schofield (KRS), which might offer the clearest picture of the nature and objectives of the Sourcebook. The foremost of these is the very task of introducing periods in which the amount of surviving material is so different. Whereas of Hellenistic and especially of Pre-Socratic philosophy we have in large part only fragments, of the commentators we possess thousands of pages of Greek text. This means that the Sourcebook is the result of a long process of selection and systematization that ultimately captures only a fraction of the available material. Far from being a shortcoming, this belongs to the very nature of framing an introduction to such an extensive body of literature and would become problematic only if Sorabji wished to establish a canon of the philosophically significant texts of the period. He explicitly rejects such an aim, however (5). The Sourcebook also... (shrink)

AVISLe texte a été retiré du numéro le 30 juin 2013.La direction de la revue.

Food insecurity and the loss of soil nutrients and productive capacity in Africa are serious problems in light of the rapidly growing African population. In semi-arid central Tanzania currently practiced traditional crop production systems are no longer adaptive. Organic crop production methods alone, while having the capacity to enable food security, are not feasible for these small-scale farmers because of the extra land, skill, resources, and 5–7 years needed to benefit from them—particularly for maize. Maize, grown by 94 % of (...) farmers, has substantial nitrogen needs. The most practical ways of satisfying maize nutrient needs is via integrated soil fertility management, a combination of organic and Green Revolution methods. Maize has been shown in research to outyield the indigenous crops millet and sorghum in nearly all situations including drought. Conservation Agriculture (CA) in Africa has two main categories—organic and herbicide-mediated. The organic version of CA, despite years of promotion, has had a low rate of adoption. Herbicide-mediated zero tillage CA via backpack sprayer can substantially increase conventional maize yields while at the same time nearly eliminating erosion and increasing rainwater capture up to fivefold. Glyphosate herbicide is a non-proprietary product produced in Africa and approved for small farm use. The systemic nature of glyphosate allows the killing of perennial grasses that would otherwise need deep plowing to kill. The rooted weed residues protect the soil from erosion. The risks of glyphosate use are substantially outweighed by the benefits of increased food security and crop system sustainability. (shrink)

The following article reviews a partial translation of the first chapter of two commentaries on Maitreyanātha’s Abhisamayālaṃkāra - the Abhisamayālaṃkāravṛtti by Ārya Vimuktisena, and the Abhisamayālakārālokā by Haribhadra. The publication of these two important commentaries in a single volume is useful in that it allows the reader to compare the similar views of the two commentators (known to Tibetans as the Ārya-Hari tradition), yet explore the differences between the longer and shorter versions of Prajñāpāramitā sūtras that they explain. Sparham’s translation (...) style is quite literal, and more technically accurate than that of Edward Conze, the well-known earlier translator of numerous Prajñāpāramitā sūtras. Although increased use of subdivision headings from the Abhisamayālaṃkāra would have helped readers navigate their way through some of the longer sections, Sparham has nevertheless provided English readers with perhaps the most important contribution to Prajñāpāramitā studies since Conze’s The Large Sutra on Perfect Wisdom, published over 30 years ago. (shrink)

Paul Valéry is de dichter die zwijgt; de denker die weigert filosoof te zijn; de schrijver die de taal in staat van beschuldiging stelt; de expert die volhoudt een amateur te zijn; de mysticus die zijn heil zoekt bij de wiskunde; de stamelaar die aan een kwaal van precisie lijdt; de Narcissus die misschien toch liever Orpheus had willen zijn. Hij is de chroniqueur van het denken en de meester van de tegenspraak. Ik probeer me hem voor te stellen. Het (...) is 1894 en hij zit gebogen te schrijven in de schriftjes waarin hij elk ochtend 'entre la lampe et le soleil' zijn denken fileert, een project dat uitmondde in ca. 30.000 bladzijden weerbarstige onvoltooidheid: de Cahiers. (shrink)

Over the last 30 years, scholarship has produced countless books, essays, and articles on populism by investigating it from various perspectives and angles. This article seeks to contribute to this ongoing debate by offering a political-philosophical reconstruction of populism to define such a phenomenon from a multilateral perspective. The essay will proceed as follows: The first section will investigate populism from a purely political-philosophical position, while the second will discuss the constitutional effects of such a phenomenon, to define it mainly (...) as a form of anti-liberal and anti-judicial redefinition of democracy. Moreover, the first section will expose the dichotomy between the so-called left- and right-forms of the populist model and the populist threat to democracy, where the second will address populist constitutionalism and its antithetic relation to liberal constitutionalism.Footnote11 This article is the result of a period of research spent at the CAS-SEE UNIRI – Center for Advanced Studies of the University of Rijeka, Croatia. I wish to thank the Institute and its members for the opportunity to develop this research. Part of this research has been presented at the doctoral seminar of the Doctoral School of History and Philosophical-Social Sciences, University of Rome Tor Vergata. I wish to thank my colleagues Alessandro Ferrara, Matteo Bianchin, Tonino Griffero, Claudia Gina Hassan as well as the doctoral students of our programme, for comments and suggestions. (shrink)

This paper compares and contrasts two infinite regress arguments against higher-order theories of consciousness that were put forward by the Buddhist epistemologists Dignāga (ca. 480–540 CE) and Dharmakīrti (ca. 600–660). The two arguments differ considerably from each other, and they also differ from the infinite regress argument that scholars usually attribute to Dignāga or his followers. The analysis shows that the two philosophers, in these arguments, work with different assumptions for why an object-cognition must be cognised: for Dignāga it must (...) be cognised in order to enable subsequent memory of it, for Dharmakīrti it must be cognised if it is to cognise an object. (shrink)

Introduction 1 Part 1: Conceptual and Practical 19 1. Liberalism 21 2. Freedom 45 3. Culture and Anxiety 63 4. The Liberal Community 91 5. Liberal Imperialism 107 6. State and Private, Red and White 123 7. The Right to Kill in Cold Blood: Does the Death Penalty Violate Human Rights? 139 Part 2: Liberty and Security 157 8. Hobbes’s Political Philosophy 159 9. Hobbes and Individualism 186 10. Hobbes, Toleration, and the Inner Life 204 11. The Nature of Human (...) Nature in Hobbes and Rousseau 220 12. Locke on Freedom: Some Second Thoughts 233 Part 3: Liberty and Progress, Mill to Popper 255 13. Mill’s Essay On Liberty 257 14. Sense and Sensibility in Mill’s Political Thought 279 15. Mill in a Liberal Landscape 292 16. Utilitarianism and Bureaucracy: The Views of J. S. Mill 326 17. Mill and Rousseau: Utility and Rights 346 18. Bureaucracy, Democracy, Liberty: Some Unanswered Questions in Mill’s Politics 364 19. Bertrand Russell’s Politics: 1688 or 1968? 381 20. Isaiah Berlin: Political Theory and Liberal Culture 395 21. Popper and Liberalism 413 Part 4: Liberalism in America 427 22. Alexis de Tocqueville 429 23. Staunchly Modern, Nonbourgeois Liberalism 456 24. Pragmatism, Social Identity, Patriotism, and Self-Criticism 473 25. Deweyan Pragmatism and American Education 489 26. John Rawls 505 Part 5: Work, Ownership, Freedom, and Self-Realization 521 27. Locke and the Dictatorship of the Bourgeoisie 523 28. Hegel on Work, Ownership, and Citizenship 538 29. Utility and Ownership 556 30. Maximizing, Moralizing, and Dramatizing 573 31. The Romantic Theory of Ownership 586 32. Justice, Exploitation, and the End of Morality 600 33. Liberty and Socialism 617 Notes 631. (shrink)

How is it possible to say that truth can be of one kind at the conventional level and totally different in the ultimate plane? As Matilal ( 1971 , p. 154) points out, Kumārila (ca. 600–650), a Mīmāṃsaka philosopher, claims that the Buddhist doctrine of two truths is “a kind of philosophical ‘double-talk’.” It is Prajñākaragupta (ca. 750–810), a Buddhist logician, who tries to give a direct answer to this question posed by Kumārila from the Buddhist side. He argues that (...) even a Mīmāṃsaka cannot demonstrate the validity ( prāmāṇya ) of the Veda without accepting two truth levels. His point is this. Consider the proposition to be proved: the Veda is valid. If the Veda is already known as valid, then it is useless to prove this proposition. But if it is already known as invalid, then it is impossible to prove this proposition. Therefore in the argument to prove the proposition, the Veda is not to be regarded either as valid or as invalid. This means that at the first stage of the argument one has the concept of the Veda as neutral in validity. However, as soon as one acquires the knowledge of the Veda as valid through the argument, one has to repudiate such a conception of the Veda. The acceptance of the Veda as neutral in validity is to the acceptance of the Veda as valid as the conventional truth is to the ultimate truth. (shrink)

The advanced sensory, psychological and social abilities of chimpanzees confer upon them a profound ability to suffer when born into unnatural captive environments, or captured from the wild – as many older research chimpanzees once were – and when subsequently subjected to confinement, social disruption, and involuntary participation in potentially harmful biomedical research. Justifications for such research depend primarily on the important contributions advocates claim it has made toward medical advancements. However, a recent large-scale systematic review indicates that invasive chimpanzee (...) experiments rarely provide benefits in excess of their profound animal welfare, bioethical and financial costs. The approval of large numbers of these experiments – particularly within the US – therefore indicates a failure of the ethics committee system. By 2008, legislative or policy bans or restrictions on invasive great ape experimentation existed in seven European countries, Japan, Australia and New Zealand. In continuing to conduct such experiments on chimpanzees and other great apes, the US was almost completely isolated internationally. In 2007, however, the US National Institutes of Health National Center for Research Resources implemented a permanent funding moratorium on chimpanzee breeding, which is expected to result in a major decline in laboratory chimpanzee numbers over the next 30 years, as most are retired or die. Additionally, in 2008, The Great Ape Protection Act was introduced to Congress. The bill proposed to end invasive research and testing on an estimated 1,200 chimpanzees confined within US laboratories, and, for approximately 600 federally-owned, to ensure their permanent retirement to sanctuaries. These events have created an unprecedented opportunity for US legislators, researchers, and others, to consider a global ban on invasive chimpanzee research. Such a ban would not only uphold the best interests of chimpanzees, and other research fields presently deprived of funding, but would also increase the compliance of US animal researchers with internationally-accepted animal welfare and bioethical standards. It could even result in the first global moratorium on invasive research, for any non-human species, unless conducted in the best interests of the individual or species. (shrink)

A single document, the Talmud of Babylonia – that is to say, the Misha, a philosophical law code that reached closure at ca 100 C.E., as read by the Gemara, a commentary to thirty-seven of the sixty-three tractates of that code, compiled in Babylonia, reaching closure by ca 600 C.E. – from ancient times to the present day has served as the medium of instruction for all literate Jews, teaching, by example alone, the craft of clear thinking, compelling argument, correct (...) rhetoric. That craft originated in Athens with Plato’s Socrates for the medium of thought, and with Aristotle for the method of thought, and predominated in the intellectual life of Western civilization thereafter. When we correlate the modes of thought and analysis of the Talmud with the ones of classical philosophy that pertain, we see how the Talmud works, by which I mean, how its framers made connections and drew conclusions, for the Mishnah and Gemara respectively. And when we can explain how the Talmud works, I claim, we may also understand why it exercised the remarkable power that it did for the entire history of Judaism from its closure in the 7th century into our own time. These two questions – how it works, why it won – define the task of this presentation. (shrink)

Entsprechend der grundlegenden Zielsetzung der Neuedition der vorsokratischen Philosophen in der Editionsreihe Traditio Praesocratica, wesentlich die Überlieferungswege und Überlieferungsintentionen der jeweiligen Zeugnisse zu dokumentieren, ist die Edition der ersten milesischen Philosophen des 6. Jh. v.Chr., Thales, Anaximander und Anaximenes, chronologisch angeordnet (von Platon und Aristoteles bis Albertus Magnus). Im ersten Band der Reihe werden die ca. 600 griechischen, lateinischen und syro-arabischen Textzeugnisse zu Thales mit deutscher Übersetzung abgedruckt. Sie sind mit erläuternden Anmerkungen, gegebenenfalls einem kritischen Apparat und vor allem einem (...) Similienapparat versehen, der die jeweiligen Traditionsstränge nachzuvollziehen hilft. (shrink)

European Journal of Philosophy, Volume 30, Issue 2, Page 578-600, June 2022.

Turkey has passed the import substitution economic model to a new model of the economy called open out since 1980. Along with the neoliberal policies implemented, the process of integration with the global economy has begun. The incomes of the religious people who cannot be excluded from the effects of this articulation also increased and their consumption behaviors has changed. On the other hand, some transport elements, especially the media, have enabled consumption codes to reach different segments. The new values (...) emerged in this process also caused transformations in individual consumption trends. In this study, the "Scale of Consumption Dynamics" (SCD) was developed in order to identify the trends of consumption of devotees and to find out how they changed. Quantitative research approach was adopted in the study and the datas were collected by face-to-face survey technique. The individuals included in our sample were selected by quota sampling. In this study, an expression pool was created as a result of literature review, expert opinion consultation, brainstorming with academicians and observations. The validity and reliability analysis of the scale was made using different statistics through the SPSS program. As a result of these steps, the dimensions of the scale consisting of 16 items and 3 dimensions are called "showy consumption", "wasteful consumption" and "religious priority consumption". Summary: The first studies on consumption history and sociology belong to Marx, Weber, Veblen and Simmel. In these studies consumption is examined as a part of production process and consumption forms were investigated as a social class aspect. Consumption phenomenon was later studied under critical approach (Frankfurt School) with Adorno, Max Horkheimer, Herbert Marcuse and Erich Fromm’s theories. Theorists at Frankfurt School study how social structure steers individuals to consumption. After the 1970’s, the meaning of consumption phenomenon has changed. There are studies by Jean Baudrillard, Mike Featherstone, George Ritzer, and Zygmunt Bauman on changing phenomenon of consumption. It is widely believed that modern consumption phenomenon was originated in the USA after the World War II. After the war Keynesian economic policies and Fordist consumption forms later influenced other Western nations. After 1950’s and 1960’s mass consumption was initiated in the USA and except very poor sections of the nations, other social classes, it started to spread out in Europe, the USA, and other countries. In 1970’s and 1980’s, it has merged with individuals’ identity definitions. After 1980’s in Turkey a new economic policy instead of import substitution was adopted. In application along with neo liberal policies, Turkey started to integrate to the rest of the World. Religious people as well influenced these changes and their incomes have increased along with their consumption habits. In addition to media, some other forms of communication channels have carried new consumption habits to other sections of the society. With the increased effects of mass communication media, new social sections have emerged and their cultural characteristics have become the norms of the whole society. A new values created in this process also transformed the consumption habits. In this article, in order to assess consumption habits of religious people as it is now and to understand which direction these habits evolve, Consumption Dynamics Scale (CDS) has been developed. Scales are widely used when a researcher tries to identify and measure respondents’ feelings and ideas on a subject matter. There are different scales used in social sciences such as Thurstone, Likert, Guttman, and Bogardus that are among the most widely used ones. A Likert Type scale has been used in this study. In the first phase of the study and pilot study 5 point Likert scale and in the second phase of the study 10 point Likert scales was used to collect the data. We could not come across with any study in the literature on investigating consumption characteristics Dynamics of individuals with a formal religious education. In the study, quantitative research method has been adopted and the research data has been collected with face to face administration of the survey instrument. The scale development phase lasted about 6 months from August, 2016. Based on 3% error rate, we determined to sufficient sample size as 516, yet we reached 600 individuals and end up with 563 usable responses. Sample has been determined with quota sampling methodology. We formed a pool of statements based on literature review, expert opinion, brain storming with academicians. 49 questions have been selected from the question pool where 93 questions were found, then they are merged, some questions are changed or totally eliminated and final 30 questioned questionnaires made ready for pilot study. Two pilot studies have been carried out. In the first pilot study, 47 people are reached and 30 questions with Likert scales have been administered. In the second phase of the study, 10 point Likert scales with 57 questions has been given to 54 individuals. After pilot studies, data was analyzed with SPSS 20 version and 32 questioned final survey instrument has been formed. In order to check sufficiency of data set for Factor Analysis Kaisser-Meyer-Olkin (KMO) test and the relationships among variables Bartlett test were used. Sample composed of 563 responses revealed significant results (3358,808, p=0,000) and KMO test revealed (KMO=0,812) value. After expletory factor analysis, factor loading less than 0,40 were deleted from the scale. Hence the final structure is composed of 29 questions with 8 different factors. The reliability of scales were calculated with Cronbach Alfa analysis separately for each dimension. After reliability analysis, items with 0,60 and less reliability score were taken out from the scales. Finally 16 items were made up 3 dimensions namely “ostentatious consumption”, “wasteful consumption”, and “religious priority consumption”. The items in Factor 1 are related with luxury, fashion and statue, in Factor 2 desire to make more shopping, purchase without need, advertisement and showcase, and factor 3 religious sensitive reference focus and religion first purchasing are decided as appropriate names. Based on the analysis, measurement was decided valid and sound. Therefore, this study is believed to contribute significantly to the existing literature. (shrink)

We should not investigate facts by the light of arguments, but arguments by the light of facts.Myson of Chen, one of the Seven Sages ca. 600 B.C.To settle scores as well as problems, to shake things up, to make people think about what they said and wrote, to be provocative without being unjust...Kingsley AmisIn their critique of Wisconsin's revised child protection Statute, Kenneth De Ville and Loretta Kopelman argue rightly that “words matter.” Word mongering infects most political dialogue and is (...) nowhere more virulent than in the American abortion debate. Dichotomies such as “ unborn child” and “fetus,” expectant mother” and “pregnant woman,” “anti-choice’’ and “pro-choice,” “pregnancy termination” and “murder” symbolize the polarity of the abortion argument and the importance of language as a powerful conceptual weapon. The debate over reproductive rights is a war often fought on a linguistic battlefield. There, combatants forgo rules of engagement. Mal-intentioned illiteracy, ranging from the puerile to the vituperative, is always strategic. (shrink)

Based on genetic and biochemical advances on the molecular mechanism of circadian rhythms, a computational model for the mammalian circadian clock is used to examine the dynamical bases of circadian‐clock‐related physiological disorders in humans. Entrainment by the light–dark cycle with a phase advance or a phase delay is associated with the Familial advanced sleep phase syndrome (FASPS) or the Delayed sleep phase syndrome (DSPS), respectively. Lack of entrainment corresponding to the occurrence of quasiperiodic oscillations with or without phase jump can (...) be associated with the non‐24 h sleep–wake syndrome. In the close vicinity of the entrainment domain, the model uncovers the possibility of infradian oscillations of very long period. Perturbation in the form of chronic jet lag, as used in mice, prevents entrainment of the circadian clock and results in chaotic or quasiperiodic oscillations. It is important to clarify the conditions for entrainment and for its failure because dysfunctions of the circadian clock may lead to physiological disorders, which pertain not only to the sleep–wake cycle but also to mood and cancer. BioEssays 30:590–600, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

Background: There is evidence that household point-of-use water treatment products can reduce the enormous burden of water-borne illness. Nevertheless, adoption among the global poor is very low, and little evidence exists on why. Methods: We gave 600 households in poor communities in Dhaka, Bangladesh randomly-ordered two-month free trials of four water treatment products: dilute liquid chlorine, sodium dichloroisocyanurate tablets, a combined flocculant-disinfectant powdered mixture, and a silver-coated ceramic siphon filter. Consumers also received education on the dangers of untreated drinking water. (...) We measured which products consumers used with self-reports, observation, and chlorine tests. We also measured drinking water's contamination with E. coli. Findings: Households reported highest usage of the filter, although no product had even 30% usage. E. coli concentrations in stored drinking water were generally lowest when households had Water Guard. Households that self-reported product usage had large reductions in E. coli concentrations with any product as compared to controls. Conclusion: Traditional arguments for the low adoption of POU products focus on affordability, consumers' lack of information about germs and the dangers of unsafe water, and specific products not meshing with a household's preferences. In this study we provided free trials, repeated informational messages explaining the dangers of untreated water, and a variety of product designs. The low usage of all products despite such efforts makes clear that important barriers exist beyond cost, information, and variation among these four product designs. Without a better understanding of the choices and aspirations of the target end-users, household-based water treatment is unlikely to reduce morbidity and mortality substantially in urban Bangladesh and similar populations. © 2011 Luoto et al. (shrink)

This research attempts to evaluate the hermeneutic characteristics of catuṣkoṭi (tetralemma) in the ‘Nirvāṇa’ Chapter of the _Mūlamadhyamakakārikā_ (Ch. 25), focusing on the identity thesis between nirvāṇa and saṃsāra. Regarding the structure of the tetralemma posited by Nāgārjuna (ca. 150-ca. 250), this study criticizes the dialectical interpretation of Robinson and Kajiyama from the perspective of Siderits and Katsura’s semantic approach to the extent that it does not deny ultimate truth. This sets it apart from the semantic view presented by Siderits (...) and Garfield (J Indian Philos 41:655–664, 2013). To support this position, the commentaries of Piṅgala (ca. 4C) and Candrakīrti (ca. 600–ca. 650) are also used, along with Nāgārjuna’s _Vigrahavyāvartanī_. From this standpoint, the meaning of non-duality of nirvāṇa and saṃsāra is evaluated, in the sense that both are negated in the ultimate sense, as opposed to the metaphysical view, which interprets the tetralemma in a dialectical way. Siderits and Katsura suggests that, as in the case of nirvāṇa, “just as the four lemmas applying to saṃsāra is rejected, ultimately there is no such state as saṃsāra,” because it is empty of its intrinsic nature. Following this line of reasoning, the thesis of Tathāgata in 25.17 and 25.18 can also be interpreted semantically as “there is no real distinction between before and after death, due to the absence of intrinsic nature (_svabhāva_) in Tathāgata.” Likewise, the semantic approach here negates the four propositions of nirvāṇa and saṃsāra only, as operated when clinging to identity. (shrink)

Isidor von Sevilla sammelte in seinen Etymologien um 600 vorhandenes Wissen aus historischen und zeitgenössischen Quellen. Rund 300 Wörter aus dem Arbeitsbereich Textil werden mit Kurzkommentaren erläutert. Ca. 1050 findet sich dieses Wissen überarbeitet im Summarium Heinrici 1. Am Beispiel des Komplexes "Kleidung" liefert der Band neben den Quellen und hervorragenden Übersetzungen zum ersten Mal auch ausführlicheKommentare und Überblicksdarstellungen, die eine Fülle von Informationen bringen. Dazu gehören u. a. neue Erkenntnisse über Herstellung der griechischen, bombycina genannten, Seide oder die Beschreibung (...) der Vielzahl der Purpurfarben von Gelb und Himmelblau bis zum exklusiven Schwarz. (shrink)

Discourse dynamics, pragmatics, and indefinites Content Type Journal Article Pages 1-30 DOI 10.1007/s11098-012-9882-y Authors Karen S. Lewis, Department of Philosophy, University of Southern California, Los Angeles, CA, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.

… The original inspiration for linguistics in India was the need to preserve orally transmitted Sanskrit texts from the Vedic period (ca. 1200 BC to 1000 BC). Panini’s “Eight Books” (btw 600 BC and 300 BC) already indicate a rich linguistic tradition. (R H Robins).

Investigation into the True Teaching by Jens W. Borgland is a translation of the 10th century Jain philosophical Sanskrit text Satyasasanapariksa, composed by Vidyanandin. The text, which is incomplete, presents and refutes 12 Indian philosophical systems, the most important of which are Sautrantika and Yogacara Buddhism, Advaita Vedanta, Nyaya-Vaisesika, Samkhya, Mimamsa and Carvaka. Criticizing these from the standpoint of the Jain anekantavada (theory of manysidedness), Vidyanandin aims to establish the superior status of Jain philosophy. In addition to providing an English (...) translation of this text from the Sanskrit, with explanatory notes, the study places it in the context of Jain philosophy and investigates the arguments Vidyanandin employs in his refutations of his rivals. The doctrines Vidyanandin ascribes to his rivals are also examined and compared to presentations of their doctrines in secondary literature on Indian philosophy and in some cases to how these doctrines are presented in the original literature of the schools in question. Some issues are highlighted as requiring further research. Furthermore, the investigation shows considerable influence from Vidyanandin's predecessors Samantabhadra and Akalanka on Vidyanandin's argumentation. The clearest example of this influence is shown on comparing the sections of the Satyasasanapariksa in which Vidyanandin quotes the Aptamimamsa of Samantabhadra (ca 600 CE) with Akalanka's (ca 770 CE) commentary to these verses in his Astasati. (shrink)

Edited by Svetla S. Griffin and Ilaria L.E. Ramelli. Harvard University Press, Hellenic Studies 88, 2019, ca 600 pages. ISBN-10: 0674241320; ISBN-13: 978-0674241329. Contributors: Luc Brisson, Kevin Corrigan, John Dillon, Harold Tarrant, John Turner, John Finamore, Ilaria Ramelli, Karla Pollmann, Carlos Lévy, Lenka Karfíková, Pauliina Remes, Mark J. Edwards, Pier Franco Beatrice, Svetla Slaveva-Griffin, Aaron Johnson, Dimka Gocheva, Olivier Dufault, and Robert Hannah.

The vestibulo-ocular reflex plays an important role in controlling the gaze at a visual target. Although patients with vestibular hypofunction aim to improve their VOR function, some retain dysfunction for a long time. Previous studies have explored the effects of direct current stimulation on vestibular function; however, the effects of random noise stimulation on eye–head coordination have not previously been tested. Therefore, we aimed to clarify the effects of high frequency noisy vestibular stimulation on eye–head coordination related to VOR function. (...) Thirteen healthy young adult participants with no serious disease took part in our study. The current amplitude and density used were 0.4 mA and 0.2 mA/cm2, respectively, with a random noise frequency of 100–640 Hz. The electrodes were located on both mastoid processes. The stimulus duration and fade in/out duration were 600 and 10 s, respectively. Subjects oscillated their head horizontally, gazing at the fixation point, at 1 Hz for 30 repetitions. The coordination of eye–head movements was measured by eye-tracking and a motion capture system. Peak-to-peak angles for eye and head movement and deviation of the visual line from the fixation target revealed no significant differences between HF-nVS and sham. The lag time between the eye and head movement with HF-nVS post-stimulation was significantly shorter than that of the sham. We found that HF-nVS can reduce the lag time between eye and head movement and improve coordination, contributing to a clear retinal image. This technique could be applied as a form of VOR training for patients with vestibular hypofunction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophy's Big Questions: Comparing Buddhist and Western Approaches ed. by Steven M. EmmanuelJingjing Li (bio)Philosophy's Big Questions: Comparing Buddhist and Western Approaches. Edited by Steven M. Emmanuel. New York: Columbia University Press, 2021. Pp. 336. Paperback $30.00, ISBN 978-0-231174-87-9.The call for diversifying and globalizing philosophy has garnered growing scholarly attention. The newly published volume, Philosophy's Big Questions: Comparing Buddhist and Western Approaches, edited by Steven M. Emmanuel, is (...) another crucial contribution to the initiative of making comparative philosophy a cross-cultural dialogue between intellectual traditions. Drawing upon theories preserved in Buddhist and Western philosophies, authors in this collection present a diversity of viewpoints to advance the current philosophical discussion and, thus, add "new possibilities for thinking about old questions" (p. 7). In appreciating the intellectual insights and diverse voices from non-Western philosophical traditions, all the eight chapters in this volume make philosophical research, both in content and method, more inclusive.That is why contributors to this volume do not follow the traditional way of sorting philosophical inquiries into subfields, such as epistemology, metaphysics, or ethics. Rather, their chapters revolve around major philosophical questions that make these subfields possible. As such, they not only make philosophical writings more accessible to non-specialists, but also introduce readers to the practice of philosophy itself. As remarked by Gilles Deleuze, "the truth is that in philosophy and even elsewhere it is a question of finding the problem and consequently of positing it, even more than of solving it."1 Indeed, a true philosophical question does not predetermine its answers and, thus, cannot be resolved with a simple "yes" or "no." Rather, by reconceptualizing the presumptions that constitute a philosophical problem, people can reimagine philosophy as a field and rethink philosophical practice as a meaningful way of life.Following this line of reasoning, Chapter 1 asks the question of how we should live (p. 23). Expanding the widely held understanding of happiness as merely "subjective well-being," Stephen J. Laumakis proposes to connect the comprehension of human flourishing with the larger discussion about a "morally appropriate human life" (p. 24). Turning to Western and Buddhist thought, Laumakis positions these thinkers in their respective contexts to detail their [End Page 1] approaches. On the one hand, philosophers in Euro-American traditions tend to define a good life in terms of the person-action-consequence paradigm as presented in Aristotle's virtue ethics, Kant's deontology, and Mill's consequentialism (p. 28). On the other hand, Buddhist clerics examine what counts as a morally appropriate life in their soteriological project of liberating sentient beings from suffering, where Theravāda Buddhists promote the arhat ideal for attaining a personal release from saṃsāra (p. 41), and Mahāyāna followers propose following the Bodhisattvas' path to attain awakening for all (p. 44). Instead of reading Buddhist theories as a version of virtue ethics or consequentialism, Laumakis brings thinkers from these two traditions into dialogue to explore how Buddhist approaches can advance Western moral theories, not only because of the reciprocity of metaphysical investigation and moral cultivation in Buddhism, but also due to the Buddhist way of motivating moral actions (p. 52).Chapter 2 moves on to enquire, "what is knowledge?" (p. 58). Considering how Buddhist epistemology lays the ground for metaphysical investigation of the ultimate nature of reality and the moral cultivation needed to realize awakening, Douglas Duckworth compares the reciprocity of knowledge and practice as the vision and method required for awakening (p. 60). Drawing upon the writings of Dignāga (c. 480-540) and Dharmakīrti (c. 600-660), Duckworth outlines three sets of epistemic issues: how conceptual and perceptual knowledge are differentiated and correlated (p. 62); how self-awareness, defined as knowledge by acquaintance, is lived by perceivers--a knowledge that is not about something but rather serves as the foundation therefor and, thus, cannot be reduced to representational knowledge, such as conception or perception (p. 68); and how Buddhists articulate Yogic perception as the knowledge of skill to be embodied by practitioners for the realization of awakening (p. 71). Altogether, the Buddhist answers to these three issues invite scholars... (shrink)

Humans have a flexible and accurate ability to coordinate their movement in time with external rhythms. However, it remains unclear when and how, during their development, human children acquire the ability to adjust tempo and control the timing of their movement toward others. A previous study suggested that such self-regulation of coordination develops at around 18 and 30 months after birth. In this study, we investigated the performance of 24-month-old children and compared their data with those of 18- and 30-month-olds (...) provided in our previous study. In the joint-drumming task, each child was enticed to drum under four conditions [partner: mother or robot; speed: 400 or 600 ms inter-stimulus-interval ]. The most pivotal test condition was the 600 ms ISI speed condition. We found that from the age of 24 months, children try to slow down their drumming tempo toward the 600 ms ISI speed condition, regardless of the drumming partner. On the other hand, significant timing control toward the onset of the 600 ms ISI condition was observed from the age of 30 months. This implies that both motor and cognitive mechanisms are required for flexible tempo adjustment and accurate synchronization and that these develop gradually among 18-, 24-, and 30-month-olds. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind, and: SciousnessBenjamin J. ChickaContexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind. By Tao Jiang. Honolulu: University of Hawai‘i Press, 2006. xi + 198 pp.Sciousness. Edited by Jonathan Bricklin. Guilford, CT: Eirini Press, 2006. 229 pp.It has become popular to view Buddhist concepts as nothing more than self-help techniques. The tradition, stripped of (...) religious content, is now used to foster human growth. Given such interests, psychological comparisons have become prevalent and Buddha has been understood as the first to explore the ego. This is a review of two books—Jiang’s Contexts and Dialogue and Bricklin’s Sciousness—approaching such developments from different directions. In Contexts and Dialogue, Tao Jiang worries that jumping into comparison too hastily risks losing original meanings when words are made relative to whatever structure in which they are placed. The original contexts of Yogācāra Buddhism and modern psychology both need to be understood in order to reveal existing presuppositions about how the two can be brought together. Jonathan Bricklin’s Sciousness has more hope for comparative work because he believes he has found an untapped resource for comparison in the theory of sciousness developed by William James (1842–1910). Pragmatic philosophy has yet to be compared with Buddhist traditions in depth, even though both favor practical solutions to problems over merely theoretical pondering.Jiang is a specialist in comparative philosophy. His method is to deconstruct current comparisons between different systems by recovering the original meanings of their different terminologies in their original context and in relation to the particular problems each system was addressing. Comparison can then be reconstructed out of these original contexts so that genuine similarities and differences can emerge. Regarding Yogācāra thought, the systematic theory of mind /consciousness, ālayavijñāna (“storehouse consciousness”) is at its center. This “storehouse of consciousness” is a subliminal reservoir for memories and habits that has made a correlation with the psychological unconscious tempting (pp. 9–10). However, rather than ask whether ālayavijñāna can serve the needs of modern psychology, Jiang first explores what problem it was originally meant to address. He achieves this goal by examining the seventh-century Chinese Buddhist work Cheng Weishi Lun (Discourse on the Perfection of Consciousness-only) of the Buddhist monk pilgrim Xuanzang (Hsüan-tsang, ca. 600–664). Only when this journey is complete does Jiang compare [End Page 201] ālayavijñāna to the psychological theories of Sigmund Freud (1856 –1939) and Carl Jung (1875–1961). The result Jiang argues for is that notions of transcendence and immanence are emphasized differently in the three theories of consciousness offered by Xuanzang, Freud, and Jung.Yogācārins were dealing with deep meditative states in which consciousness is supposed to cease and with the problem of how meditators could arise from such meditative states without violating the doctrine of anātman (“no-self ”). What supports the meditator in these states if no enduring substantive self exists? How can there be identity and change without substantial reification? On the other hand, how can impermanent existence account for the seeming continuity of the world we experience?The answer given by Xuanzang is that an empirical self can be embraced while a metaphysical one is rejected. However, without such a metaphysical self, the question of “whose” arises (p. 27). Whose consciousness of continuous experience is being dealt with if not that of a metaphysical self? The radical solution offered is that ālayavijñāna contains subliminal seeds that produce continuity between successive dharma moments. This solution must be possible without violating the simultaneity of cause and effect. Thus, Xuanzang spoke of dharmas as actual and bījas, seeds of the potential for production, as only potential (p. 60). Perishing dharmas are maintained by the seeds to be manifested in the future and substantive entities are not introduced because seeds are only potential (p. 42). The result is that after deep meditative states when mental activities halt, the mind can emerge from the seeds of mental activity without needing antecedent actual mental activity.Xuanzang’s approach... (shrink)

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. 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OBJECTIVES: The subject of patient self-determination in health care has gained broad interest because of the increasing number of incompetent patients. In an attempt to solve the problems related to doctors' decision making in such circumstances, advance directives have been developed. The purpose of this study was to examine relationships between public attitudes towards patient autonomy and advance directives. SUBJECTS AND MAIN OUTCOME MEASURES: A stratified random sample of 600 adults in northern Sweden was surveyed by a questionnaire with a (...) response rate of 78.2%. The subjects were asked about their wish for control of their health care, their concerns about health care, their treatment preferences in a life-threatening situation (both reversible and irreversible), and their attitudes towards the application of advance directives. RESULTS: Numerous relationships between various aspects of self-determination in health care (desire for control, fears of over-treatment, and choice of treatment level) in general and advance directives, in particular, were found. Those who wanted to have a say in their health care (about 94%) also mainly supported the use of an advance directive. CONCLUSIONS: The fact that almost 30% of the respondents were undecided concerning their personal use of advance directives points to a lack of knowledge and to the necessity of education of the public on these issues. (shrink)

Professor John Elliott has spent the last 30 years researching, thinking and writing about some of the key and enduring issues in Education Research and Action Research. He has contributed over 25 books and 600 articles to the field. In this book, he brings together over 16 of his key writings, in one place. Starting with a specially written Introduction, which gives an overview of Professor Elliott's career and contextualizes his selection, the chapters cover: · Rethinking Educational Research · Doing (...) Classroom Action Research · Pedagogy ad Form of Action Research · The Challenge of Action Research This must-have book for anyone wishing to know more about the development of Action Research and Educational Research and John Elliott's contribution to these exciting fields. (shrink)