Turkish Epistemoloji rasyonel inançların felsefi analizini konu edinmesi nedeniyle gerekçelendirme edimine merkezi bir önem atfeder. Gerekçelendirme kişinin bir önermeye inanmak için gerekçeye sahip olunmasını sağlayan koşul veya koşullar dizisinin tespit edilmesini içerir. İnançlarımızın birçoğunun çıkarımsal olmayan gerekçelerinin bulunduğu şeklindeki ılımlı/yanılırcı temelci perspektifle uyum sağlayan bir gerekçelendirme teorisi olarak Michael Huemer tarafından ortaya konan görüngüsel muhafazakarlık ilkesi, bu türden bir koşulu tanımlar. GM formülasyonuna göre eğer S’ye p olarak görünüyorsa, çürütücü etmenlerin yokluğunda S’nin p’ye inanmak için en azından bir dereceye kadar (...) gerekçesi vardır. Görüngüler ise rasyonel inanç oluşturmanın olanağına referans veren, inanç ve inanma eğilimlerinden farklı, sui generis deneyimlerdir. Bu makalede görüngülerin doğasından hareketle GM’yi tanıttım ve GM’ye yöneltilen eleştirilerin bir bölümünü tartıştım. Yer verdiğim eleştiriler, GM’nin irrasyonel/tehlikeli görüngüler ve bilişsel nüfuzdan kaynaklanan inançları dahi gerekçelendirilmiş kabul ettiği, GM teorisyenlerinin görüngülere gerekçelendirme edimi özelinde biçtiği başat rolün ve inanç ve görüngüler arasında öngörülen farklılıkların abartılı olduğu itirazlarını içerir. Bana göre sözü edilen eleştirilerin hiçbiri, GM’nin reddedilmesini gerektiren argümanlar içermez. Görüngülerin epistemik gerekçelendirmedeki rolünü tesis eden GM veya benzeri bir ilkeyi kabul etmek için temel neden ise bunun şüphecilik haricindeki olası alternatiflerinin belirsizliğidir. Çünkü eğer görüngüler, inanç oluşturmada epistemik faile rehberlik edecek göstergeler ise bu, failin ilgili göstergelerden yoksun olduğunda herhangi bir şeye rasyonel olarak inanmasının olanaksızlaşacağı anlamına gelir. English Because epistemology deals with the philosophical analysis of rational beliefs, it assigns central importance to justification. Justification involves identifying the condition or set of conditions that enables one to have grounds for believing a proposition. The principle of phenomenal conservatism, put forward by Michael Huemer as a justification theory that accords with the moderate/fallibilist foundationalist perspective that many of our beliefs have non- inferential justifications, is a principle that defines such a condition. According to the PC formulation, if it seems to S that p, then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p. Seemings/appearances are sui generis experiences that refer to the possibility of rational belief formation and are different from beliefs and dispositions to believe. In this article, I introduce PC based on the nature of seemings and evaluate some of the criticisms directed at PC. The criticisms I discuss include objections that PC even justifies beliefs stemming from irrational/dangerous seemings and cognitive penetration, and that the dominant role that PC theorists assign to seemings in the act of justification and the differences envisaged between beliefs and seemings are exaggerated. In my opinion, none of these criticisms contain arguments that would lead to the rejection of PC. The main reason to accept PC or a similar principle that establishes the role of seemings in epistemic justification is the vagueness of its possible alternatives other than skepticism. For, if seemings are indicators that guide the epistemic agent in forming beliefs, this means that it is impossible for the agent to believe anything rationally when she lacks the relevant indicators. (shrink)

In _Opposition to Philosophy in Safavid Iran_ Ata Anzali and S.M. Hadi Gerami offer a critical edition of what is arguably the most erudite and extensive critique of philosophy from the Safavid period. The editors’ extensive introduction offers an in-depth analysis that places the work within the broader framework of Safavid intellectual and social history.

Supercommentary on Tattvacintāmaṇi, classical work on Navya Nyaya philosophy by Gaṅgeśa, active 13th century and its commentaries Didhiti by Raghunātha Śiromaṇi and Tattvacintāmaṇidīdhitiprakāśa by Bhavānanda Siddhāntavāgīśa with complete text.

Treatise on Nyaya philosophy with special reference to inference.

We explore Peirce’s pragmatic conception of sign action, as a distributed and emergent view of cognition and exemplify with the emergence of classical ballet. In our approach, semiosis is a temporally distributed process in which a regular tendency towards certain future outcomes emerges out of a history of sign actions. Semiosis self-organizes in time, in a process that continuously entails the production of more signs. Emergence is a ubiquitous condition in this process: the translation of signs into signs cannot be (...) inferred from the properties of the components of a semiotic triad alone, but has to take into account a complex interaction between a micro-semiotic and macro-semiotic level of description. This interaction can be understood as an interplay of potentialities and tendencies, or upward constitutive determinative relations and downward selective determinative relations. According to this view, emergence is a central defining condition of processes of meaning. Ballet is a sign in action. The emergence of classical ballet is a self-regulatory process, in which a system of different kinds of cognitive artifacts (musical, bodily/motor, spatial/architectonic) and agents obtained a stable semiotic relation throughout many phases of development between the 16th and the 19th Century. One case is the development of the verticality of dance in classical ballet as a semiotic relation connecting proscenium arch stages, dancing bodies, and audiences. This development is micro-semiotically determined by the spatial constraints of the proscenium arch stage, and macro-semiotically determined by a historical construction of the dancing body as a sign within a network of semiotic chains, such as the intersemiotic regulation of body of the dancer by principles coming from painting. This is not only the emergence of actual meaning, but also the emergence of an open-ended field of potential and general meanings, an autonomous tendency of development. To say that ballet, as sign action, emerges, is to say that cognitive artifacts such as dancer’s bodies, stages and audience’s point of view, musical compositions, costumes, all sorts of supporting institutions, etc, constitute a niche for sign action, interacting according to tendencies of development that didn’t exist before. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

The main purpose of this work is to provide a semiotic ontology for redescription of active cognitive externalism, recently developed by the paradigm 4E (embodied, embedded, enactive, extended cognition). In our approach, distributed cognitive systems (DCSs) are described as semiosis, signs in action. We explored the relationship between semiosis and cognition, as conceived by C. S. Peirce, in association with the notion of distributed cognitive system (DCS). We introduce Peircean externalist approach with an emphasis on the notion of temporal distribution (...) of semiosis, and describe DCSs, and their elements, as “sign in action”. To develop this argument, we describe an example of DCS -- verbal-musical improvisation of repente, repentismo, or viola singing. It is a phenomenon of verbal-musical improvisation that takes the form of a challenge in versified oral poetry. We describe the phenomenon as the embodiment of the formal structure of a cognitive task and an inferential process. This embodiment corresponds to a semiotization of the repente performances as DCSs. The temporally distributed tendency of repentismo organizes the DCS as a system that performs metasemiotic experiments on the action of signs. (shrink)

On examining the identity, reason and mission of the European Union this book contributes to eliminating the ideological deficit, which is still argued and ...

Honor has been an indispensable reference in the life of individuals and societies throughout the course of human history. As a basic concern of men and women, the phenomenon already appears in the earliest literary testimonies. The heroes of the Greek, Roman or German epic poems adapt their behavior to the demands of this particular deity, honor. Literature, at any time, in any culture, in any language, makes constant use of honor as an effective dramatic element. The recurrent presence is (...) certainly a reflection of the actual significance the phenomenon of honor had in everyone’s life. This essay clarifies why honor is given such importance; why it has been considered to be more valuable for the individual than his/her own life. To this end, the mention of public opinion is unavoidable. This phenomenon, in its social psychological conception, is the key that permits us to enlighten the labyrinth of honor. (shrink)

Decision-making regarding treatment for newborns with disabilities in resource-poor settings is a difficult process that can put parents and caregivers in conflict. Despite several guidelines that have helped to clarify some of the medical decision-making in Ghana, there is still no clear consensus on the specific moral criteria to be used. This article presents the case of a mother who expressed her wish that her child with Down syndrome should not have been resuscitated at birth. It explores the ethical issues (...) at stake in both her misgivings about the resuscitation and her unwillingness to consider surgical repair of an atrioventricular (AV) canal defect. Knowing that children born with Down syndrome are able to pursue life’s goals, should our treatment of complete AV canal defect in such children be considered morally obligatory, even in resource-poor settings like Ghana? (shrink)

Honor has been an indispensable reference in the life of individuals and societies throughout the course of human history. As a basic concern of men and women, the phenomenon already appears in the earliest literary testimonies. The heroes of the Greek, Roman or German epic poems adapt their behavior to the demands of this particular deity, honor. Literature, at any time, in any culture, in any language, makes constant use of honor as an effective dramatic element. The recurrent presence is (...) certainly a reflection of the actual significance the phenomenon of honor had in everyone’s life. This essay clarifies why honor is given such importance; why it has been considered to be more valuable for the individual than his/her own life. To this end, the mention of public opinion is unavoidable. This phenomenon, in its social psychological conception, is the key that permits us to enlighten the labyrinth of honor. (shrink)

al-Kindī. - al-Fārābī. - Ibn Sīnā. - Ibn Khaldūn.

Next SectionAn attempt to resolve the controversy regarding the solution of the Sleeping Beauty Problem in the framework of the Many-Worlds Interpretation led to a new controversy regarding the Quantum Sleeping Beauty Problem. We apply the concept of a measure of existence of a world and reach the solution known as ‘thirder’ solution which differs from Peter Lewis’s ‘halfer’ assertion. We argue that this method provides a simple and powerful tool for analysing rational decision theory problems.

The term cognitive framework has appeared in modern theories of cognitive psychology. In theories of cognitive linguistics, the theory of metonymy, metaphors and conceptual amalgams, is a fundamental structure that makes it possible to understand the meaning. However, the nature of the cognitive framework understood as the limitations of our cognition is a universal reflection tool that can be used in other fields, especially in philosophy. The article deals with issues related to the origin of the term, the construction material (...) of the cognitive framework, the diversity of their occurrence and the possibilities of their transformation based on selected issues from epistemology, philosophy of science and philosophy of culture. (shrink)

This commentary brings further support for the Trace Deletion Hypothesis (TDH) from a new study of OVS (Object-Verb-Subject) and OSV (Object-Subject-Verb) sentences in Hebrew, which are active constructions that involve object movement but no change in morphology. The comprehension of these constructions in Broca's aphasia is impaired, and the performance is at chance level, as predicted by the TDH.

One of the sub-branches of Central Semitic, Northwest Semitic, contains a number of languages with no established hierarchical relation among them: Ugaritic, Aramaic, Canaanite, Deir Alla, and Samalian. Over the years, scholars have attempted to establish a more accurate sub-branching for Northwest Semitic or to suggest a different genetic affiliation for some languages, usually Ugaritic. In this paper, we will argue that Aramaic and Canaanite share a direct ancestor, on the basis of a number of morphosyntactic features: the fs demonstrative (...) *ðaˀt, the direct object marker *ˀayāt, the development of dative subjects with adjectival predicates, the use of the construct state with prepositions, the G imperfect inflection of geminate verbs, and the plural form of *bayt. We will also address arguments that Ugaritic is a Canaanite dialect, or that Canaanite and Ugaritic are more closely related. This proposal not only outlines a more coherent family tree for Northwest Semitic, but also accounts for numerous “Aramaic”-like features in some Canaanite dialects, primarily Biblical Hebrew, which have thus far been treated as the result of language contact in the early Iron Age. (shrink)

The translation process from Arabic to Hebrew, which started in the XIth century and accelerated in the first quarter of the XIIth century, continued until the end of the XVIth century. In this period, the philosophical and theological works of prominent Muslim philosophers such as Fārābī, Avicenna, Ghazālī, and Averroes were translated directly or through intermediary languages into Hebrew. In this translation process, Jewish scholars and translators who knew Arabic, on the one hand, translated the works they chose from different (...) fields into Hebrew; on the other hand, they played a facilitating role in meeting the Jewish scholars with the heritage of Islamic thought with the Hebrew works they wrote using Arabic works. Because of the limited number of works translated into Hebrew, the prevalence and influence of Avicenna's philosophical views among Jewish scholars are more limited than that of the Latin translation process, yet his impact on Jewish scholars on different philosophical issues is undisputed. It would not be correct to limit Avicenna's influence and prevalence among Jewish scholars to only the translation of his works into Hebrew, mentioning his name directly in the works of Jewish thinkers and quoting directly from his related works. Considering the similarity of views, concepts, and styles between Jewish thinkers and Avicenna on philosophical and theological issues, it can be argued that a movement called Jewish Avicennaism emerged. However, this movement is not as strong and widespread as Latin Avicennaism. Avicenna's influence among Jewish thinkers was in the form of criticism and rejection as well as adopting the philosopher's views to their philosophical system, similar to those of the Latin thinkers. In this study, I will discuss Avicenna’s role in and contribution to the development of Jewish philosophical and theological thought between the XII-XIVth centuries, a topic that has not been sufficiently addressed in Turkish. After giving general information about the translation process of Avicenna's works into Hebrew, I will try to find the answer to why all or at least essential works of Avicenna were not translated into Hebrew. Then, I will try to determine the impact of Avicenna's intellectual legacy on Jewish thinkers by dividing them into three different periods through concrete examples. The study revealed that although Jewish scholars defend similar teachings to Avicenna's views, they do not mention Avicenna's name and works in their works due to different reasons and concerns, making it difficult to determine the source of their opinions. In addition, the wrong attribution of some Avicenna’s philosophical teachings to Aristotle, negatively affected the recognition and spread of the philosopher's views. Based on these, it is not correct to conclude that his philosophical views were not known, adopted or influenced by Jewish thinkers. On the contrary, when the course of Avicenna's thoughts among Jewish thinkers is examined, it can be said that there are two types of Avicenna understanding in general. The first of these is those who read Avicenna’s works and adopt his philosophical views and make direct references to his work. Quoting Avicenna's views directly in their works revealed that the views among Jewish thinkers, whose belonging is unknown, belong to Avicenna. Secondly, they are Jewish thinkers with eclecticist approaches, who quote and use some of Avicenna's views on issues that they see as compatible and consistent with their philosophical views. They used the arguments and doctrines of Avicenna, whose views they partially knew, as an alternative or starting point against the opinions of the scholars they wanted to criticize or reject. (shrink)

The concept of Amīr al-Umarā was used for the first time during the re-ign of Caliph Umar. This term, which was used to mean "commander-in-chief" at that time, denoted a higher rank during the Abbasid period. This institution was used during the Abbasid period to express a title between vizierate and caliphate. However, Amīr al-Umarā had much more authority than the viziers. During the establishment of this institution, the position of vizier continued to exist, but the vizier no longer had (...) any authority. The Caliph transferred almost all his authority and responsibility to Amīr al-Umarā. The reason for the emergence of this institution, equipped with enormous powers, was to restore the political and economic stability that had been lost throughout the country. Founded by Caliph Rāzī (d. 329/940) in the mid-tenth century, this institution continued its existence for about ten years. Charismatic leaders of the period such as Ibn Rāik (d. 330/942), Bajkam (d. 329/941) and Tuzun (ö. 333/945) were appointed with the authority of Amīr al-Umarā. In this study, an answer was sought to the question of whether this institution, which was established to end the bad situation in the country, could provide the expected function. How did Amīr al-Umarā, equipped with extraordinary powers, contribute to political and economic stability? As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. Worse still, due to the struggle to become Amīr al-Umarā, the Abbasids came to a point where it looked back to its old days. (shrink)

Study of Śrībhāṣya of Rāmānuja, 1017-1137, commentary on Brahmasūtra of Bādarāyaṇa, aphoristic work on Vedanta philosophy.

Treatise, with commentary, on the metaphysical doctrine of partial manifestation (naya) according to the Svetambara Jainism.

Cultural rights of minority groups are recognized in international human rights law. These rights include the right of minority groups to adopt various measures to protect their cultural identity, which may include closure of the group’s community from outsiders. The state in which such groups reside has a concurrent duty to respect these rights and sometimes even to take positive measures to ensure their implementation. The consideration of demographic factors, then, is regarded as legitimate when designed to protect minority groups. (...) The rights of majority groups, on the other hand, are often ensured by the mere fact that they constitute a majority within the state and as such do not require special measures. This state of affairs is challenged, however, in face of mass immigration that could change the relation existing between majority and minority groups within the state. Under these circumstances, does a majority have the right to preserve its own culture through an immigration policy that takes into account demographic factors? I argue that the duty of states under international human rights law to protect rights of minority groups might serve as an incentive to restrict immigration endangering the character of the state. This character—the state’s public culture—is the outcome of collective preferences of the majority of its citizens, which is assumed ought to be respected. (shrink)