BackgroundCoronary heart disease is closely associated with cognitive impairment, especially in severe cases of heart failure. However, it is unclear whether cardiac systolic function plays a role in the relationship between pre-existing CHD and cognitive impairment in subjects without clinical heart failure.MethodsIn total, 208 subjects from the First Affiliated Hospital of Xi’an Jiaotong University were recruited from June 2014 to January 2015, and were divided into CHD and non-CHD groups according to the inclusion and exclusion criteria. The global cognitive function (...) of all subjects was assessed by the Mini-Mental State Examination and cognitive impairment was defined as the score lower than the cutoff value. Left ventricular ejection fraction was measured using transthoracic echocardiograms. The relationship among pre-existing CHD, LVEF, and cognitive impairment was analyzed by multivariate logistic regression.ResultsIn total, 34 subjects met the criteria of cognitive impairment. Univariate analysis showed that the cognitive impairment prevalence in the CHD group was significantly higher than that in the non-CHD group. Multivariate logistic analysis revealed that CHD was significantly associated with a higher risk of cognitive impairment after adjusting for confounds except for LVEF. However, the OR of CHD decreased when LVEF was further corrected as a continuous variable, and LVEF was negatively associated with the risk of cognitive impairment.ConclusionPre-existing CHD is associated with a higher risk of cognitive impairment, and such an association can be considerably explained by reduced LVEF. An impaired cardiac systolic function may play a key role in the relationship between CHD and cognitive impairment among patients with pre-heart failure conditions. (shrink)

Festschrift honoring Maṇḍana Miśra, b. 1929, Sanskrit philosopher; comprises articles chiefly on Mīmāṃsā school in Hindu philosophy.

Study on the Mimamsa school, as expounded by Jaimini, in Hindu philosophy.

Analytical study of 'Pramāṇa' in Mīmāṃsā philosophy in the light of Śāstradīpikā by Pārthasārathimiśra, active 11th century.

Suhrawardī, Yaḥyá ibn Ḥabash, 1152 or 1153-1191 -Criticism and interpretation ; Bābā Afz̤al, active 13th century -Criticism and interpretation ; ʻAṭṭār, Farīd al-Dīn, d. ca. 1230 -Criticism and interpretation.

On the life and works of Maṇḍanamiśra, ancient Hindu philosopher.

Analytical study of logic (Pramāṇa) in Mimamsa school of Hindu philosophy; includes text of Mīmāṃsāsūtra of Jaimini.

Business Ethics: A European Review, EarlyView.

The Southern Journal of Philosophy, Volume 60, Issue 2, Page 304-319, June 2022.

Research papers on the fundamentals of Indic philosophy and culture.

Relativism, the position that things are for each as they seem to each, was first formulated in Western philosophy by Protagoras, the 5th century BC Greek orator and teacher. This book focuses on the challenge to the possibility of expert knowledge posed by Protagoras, together with responses by the three most important philosophers of the next generation, Plato, Aristotle, and Democritus. In his book Truth, Protagoras made vivid use of two provocative but imperfectly spelled out ideas. First, that everyone is (...) a ‘measure’ of the truth, and that everyone is already capable of determining how things are, since the senses are the best and most credible guides to the truth. Second, given that things appear differently to different people, there is no basis on which to decide that one appearance is true rather than the other. Plato developed these ideas into a more fully worked-out theory, which he then subjected to refutation in the Theaetetus. Aristotle argued that Protagoras’ ideas lead to skepticism in Metaphysics Book G, a chapter which reflects awareness of Plato’s reaction in the Theaetetus. Finally, Democritus incorporated modified Protagorean ideas and arguments into his theory of knowledge and perception. There have been many important recent studies of these thinkers in isolation. However, there has been no attempt to tell a single, coherent story about how Democritus, Plato, and Aristotle responded to Protagoras’ striking claim, and to its perceived implications about knowledge, perception, and truth. This book offers a new account of this important chapter in the development of Greek epistemology. (shrink)

This is the first book to bring together Western and Chinese perspectives on both moral and intellectual virtues. Editors Chienkuo Mi, Michael Slote, and Ernest Sosa have assembled some of the world’s leading epistemologists and ethicists—located in the U.S., Europe, and Asia—to explore in a global context what they are calling, "the virtue turn." The 15 chapters have never been published previously and by covering topics that bridge epistemology and moral philosophy suggest a widespread philosophical turn away from Kantian and (...) Utilitarian issues and towards character- and agent-based concerns. A goal of this volume is to show students and researchers alike that the turn toward virtue underway in the Western tradition is being followed by a similar turn toward virtue in Chinese philosophy. (shrink)

This paper advances the claim that skilful reflection is a master virtue in that skilful reflection shapes and corrects the other epistemic and intellectual virtues. We make the case that skilful reflection does this with both competence-based epistemic virtues and character-based intellectual virtues. In making the case that skilful reflection is a master virtue, we identify the roots of ideas central to our thesis in Confucian philosophy. In particular, we discuss the Confucian conception of reflection, as well as different levels (...) of epistemic virtue. Next we set out the Dual Process Hypothesis of Reflection, which provides an explanation of the workings of reflection in relation to Type 1 and Type 2 cognitive processes. In particular, we flag how repetition of Type 2 processes may eventually shape Type 1 processes and produce what we call downstream reflection. We distinguish competence-based epistemic virtues from character-based intellectual virtues. We also explain how our metacognition account of reflection, drawing on a Confucian conception of reflection and the Dual Process Hypothesis of Reflection, explains skilful reflection as a master virtue. Finally we outline an application of our metacognition account of reflection to a current debate in epistemology. (shrink)

In this essay I examine the role that reflection plays in knowledge. I argue that a notion of reflection grounded in ancient Chinese philosophy can help us understand second-order or reflective knowledge in both the accounts of Confucius and Ernest Sosa. I also argue that reflection can help us understand the most ideal kind of knowledge. I begin my paper by laying out Confucius’ and Sosa’s accounts of knowledge, while at the same time drawing the reader’s attention to their common (...) concern with reflective knowledge. Next I draw on an account of reflection from Confucius and elaborate on it. With this account of reflection in hand, I return to Confucius’ and Sosa’s accounts of knowledge and show how this account of reflection can help those accounts of knowledge. (shrink)

Collection of five works of a Sanskrit author, on Jain philosophy.

يبحث كتاب محمد المصباحي الذات في الفكر العربي الإسلامي في صور الذات الفلسفية والصوفية، الفردية والتاريخية، الأنطولوجية والعمرانية؛ وفي جملة مفاهيم وقضايا متصلة بمفهوم الذات، كالعقل والحق والعدل والدين والوجود والماهية. يتألف هذا الكتاب، الصادر عن المركز العربي للأبحاث ودراسة السياسات من 16 فصلًا. وإشكاليته الأساس هي: هل كانت هذه الذات التي تتكلم عنها الفلسفة العربية الإسلامية تشير حقًا إلى الهوية الفردية "الأنا" أم إلى الماهيّة العامة "الإنسان بما هو إنسان"؟ وما العلاقة التي تنسجها هذه الذات مع مفاهيم متقابلة، مثل (...) الماهيّة والجوهر والنفس والعقل والأنا والهوية والوجود؟ وما صلتها بالجسم المُغري بأحاسيسه وأهوائه وانفعالاته وقواه وغرائزه الجامحة، وبالذات المطلقة الجاذبة بكمالها التام وبهائها الغامر؟. (shrink)

This is the first book to bring together Western and Chinese perspectives on both moral and intellectual virtues. Editors Chienkuo Mi, Michael Slote, and Ernest Sosa have assembled some of the world’s leading epistemologists and ethicists—located in the U.S., Europe, and Asia—to explore in a global context what they are calling, "the virtue turn." The 15 chapters have never been published previously and by covering topics that bridge epistemology and moral philosophy suggest a widespread philosophical turn away from Kantian and (...) Utilitarian issues and towards character- and agent-based concerns. A goal of this volume is to show students and researchers alike that the turn toward virtue underway in the Western tradition is being followed by a similar turn toward virtue in Chinese philosophy. (shrink)

This paper explores two ideas in Aristotle: the idea that a just person is necessarily a lawful and law-abiding citizen, and second, the idea that the virtuous person necessarily cares about the common good. In this paper, I show that justice and its concern for the common good is central to Aristotle’s conception of the virtuous agent, and that justice, in turn, cannot be understood apart from the various laws that states devise for the common benefit.

Abstracts of the theses on scientific methodology; papers presented in un-known conference (s).

On the concept of Mokṣa in Indic philosophy.

This paper advances the claim that skilful reflection is a master virtue in that skilful reflection shapes and corrects the other epistemic and intellectual virtues. We make the case that skilful reflection does this with both competence-based epistemic virtues and character-based intellectual virtues. In making the case that skilful reflection is a master virtue, we identify the roots of ideas central to our thesis in Confucian philosophy. In particular, we discuss the Confucian conception of reflection, as well as different levels (...) of epistemic virtue. Next we set out the Dual Process Hypothesis of Reflection, which provides an explanation of the workings of reflection in relation to Type 1 and Type 2 cognitive processes. In particular, we flag how repetition of Type 2 processes may eventually shape Type 1 processes and produce what we call downstream reflection. We distinguish competence-based epistemic virtues from character-based intellectual virtues. We also explain how our metacognition account of reflection, drawing on a Confucian conception of reflection and the Dual Process Hypothesis of Reflection, explains skilful reflection as a master virtue. Finally we outline an application of our metacognition account of reflection to a current debate in epistemology. (shrink)