Çalışmamızda Kur’ân’da izzet ve mülk kavramlarının nasıl bir üslupla sunulduğu ve tefsir kaynaklarımızda izzet ve mülkün elde edilme keyfiyetine nasıl yaklaşıldığı hususu ele alınmıştır. Bu kapsamda mülk ve izzetin teminine dair âyetler incelenmiş, Fâtır sûresinin 10. âyeti ise diğer âyetlere nispetle daha ayrıntılı biçimde ele alınmıştır. Zikri geçen âyetin çalışmanın merkezinde olmasına bağlı olarak konuyla ilgili kavramsal çerçeveye söz konusu âyetteki kavramlar da dâhil edilmiştir. Bu doğrultuda izzet, mülk, amel, sâlih ve kelime kavramları makalenin sınırlı alanı kapsamında incelenmiştir. Sözü edilen (...) kavramlar incelenirken genel bir çerçeve çizildikten sonra makaledeki teze destek olacak anlam çerçevesi üzerinde yoğunlaşılmıştır. Ele alınan kavramların pek çok çalışmada ele alınmasına binaen söz konusu kaynaklara da değinilmiş fakat sözlükler ve tefsirlerdeki açıklamalar esas alınmıştır. Kavramsal çerçeveden sonra izzet ve mülkün temini hususunda ilâhî meşîet ve ilâhî yasalar eksenindeki anlayışlara yer verilmiştir. Çalışmanın son kısmında özellikle Fâtır sûresinin zikri geçen âyeti ve sâlih amel kavramı çerçevesinde konuyla ilgili tarafımızca değerlendirmelerde bulunulmuştur. Bu değerlendirmelerde âyetlerin vakıa üzerinden tefsir edilmesi anlayışı ve tefsir kaynaklarında bu anlayışı yansıtan yaklaşımlar benimsenmiştir. (shrink)

Kant’s critique/doctrine distinction tracks the difference between a canon for the understanding’s proper use and an organon for its dialectical misuse. The latter reflects the dogmatic use of reason to attain a doctrine of knowledge with no antecedent critique. In the 1790s, Fichte collapses Kant’s distinction and redefines dogmatism. He argues that deriving a canon is essentially dialectical and thus yields an organon: critical idealism is properly a doctrine of science or Wissenschaftslehre. Criticism is furthermore said to refute dogmatism, by (...) which Fichte means Spinozism. Schelling repudiates Fichte’s position in his Philosophical Letters by reviving Kant’s distinction. First, ‘critique’ for Schelling names a canon that is valid for all systems—including Spinozism—and thus favours none—not even the Wissenschaftslehre. Second, Schelling coins ‘dogmaticism’ to refer to what Kant calls ‘dogmatism’: reason’s uncritical claim to doctrine. Hence, he says all systems—even Fichte’s—are susceptible to the ‘enthusiasm’ of mistaking themselves for doctrines or ‘objects of knowledge’, instead of subjectively valid ‘objects of freedom’. I reconstruct Schelling’s argument for reviving Kant’s distinction, while noting two consequences for German idealism. First, if criticism favours no system, a system’s origin cannot be an act of knowledge, e.g., intellectual intuition, but only an act of endorsement. Second, if dogmaticism entails enthusiasm, a system’s goal cannot be absolute knowledge, but only infinite striving. Hence, by retrieving Schelling’s notion of dogmaticism, we can both gain a better understanding of the Letters and register the impact of a core Kantian distinction on the German idealist project. (shrink)

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

Bazzocchi disposes the text of the Tractatus in a user-friendly manner, exactly as Wittgenstein's decimals advise. This discloses the logical form of the book by distinct reading units, linked into a fashioned hierarchical tree. The text becomes much clearer and every reader can enjoy, finally, its formal and literary qualities.

This book presents G. A. Cohen's Gifford Lectures, delivered at the University of Edinburgh in 1996. Focusing on Marxism and Rawlsian liberalism, Cohen draws a connection between these thought systems and the choices that shape a person's life. In the case of Marxism, the relevant life is his own: a communist upbringing in the 1940s in Montreal, which induced a belief in a strongly socialist egalitarian doctrine. The narrative of Cohen's reckoning with that inheritance develops through a series of sophisticated (...) engagements with the central questions of social and political philosophy. In the case of Rawlsian doctrine, Cohen looks to people's lives in general. He argues that egalitarian justice is not only, as Rawlsian liberalism teaches, a matter of rules that define the structure of society, but also a matter of personal attitude and choice. Personal attitude and choice are, moreover, the stuff of which social structure itself is made. Those truths have not informed political philosophy as much as they should, and Cohen's focus on them brings political philosophy closer to moral philosophy, and to the Judeo-Christian ethical tradition, than it has recently been. (shrink)

The AGI alignment problem has a bimodal distribution of outcomes with most outcomes clustering around the poles of total success and existential, catastrophic failure. Consequently, attempts to solve AGI alignment should, all else equal, prefer false negatives (ignoring research programs that would have been successful) to false positives (pursuing research programs that will unexpectedly fail). Thus, we propose adopting a policy of responding to points of philosophical and practical uncertainty associated with the alignment problem by limiting and choosing necessary assumptions (...) to reduce the risk of false positives. Herein we explore in detail two relevant points of uncertainty that AGI alignment research hinges on---meta-ethical uncertainty and uncertainty about mental phenomena---and show how to reduce false positives in response to them. (shrink)

In his article, a unified brain-based determination of death is described by James Bernat (2024) as a permanent cessation of systemic circulation causing a permanent cessation of brain circulation...

If the Libyan intervention goes well, it will put teeth in the fledgling RtoP doctrine. Yet, if it goes badly, critics will redouble their opposition, and future decisions will be made more difficult. Libya suggests that we can say no more Holocausts, Cambodias, and Rwandas--and occasionally mean it.

In a recent article Duncan Purves, Ryan Jenkins, and B. J. Strawser argue that in order for a decision in war to be just, or indeed the decision to resort to war to be just, it must be the case that the decision is made for the right reasons. Furthermore, they argue that this requirement holds regardless of how much good is produced by said action. In this essay I argue that their argument is flawed, in that it mistakes what (...) makes an agent morally good for what makes an act morally good. I argue that the main thrust of Purves et al.’s argument in fact undermines the conclusion they wish to draw, and that the reasons for one’s action do not make an in principle difference to the morality of actions in war. I further argue that this position undermines the traditional ad bellum just war constraint of right intention, and that the morality of actions in war is, at core, only concerned with outcomes. I conclude by clarifying that one’s reasons for action do in fact matter when deciding to enter war or kill in war, but only because one’s reasons significantly impact the way in which one acts. The purpose of this paper is to clear the theoretical space by showing why intentions/reasons do not in principle matter when assessing the morality of war (or killing), but this should not be taken as an argument that we should ignore intentions/reasons altogether. (shrink)

Resumen:Junto con Rebeldes académicos de Iván Jaksić (SUNY 1989; UDP 2013) y Una disciplina de la distancia de Cecilia Sánchez (CESOC 1992), este libro ya forma parte del canon bibliográfico selecto y escaso que propone investigaciones de largo aliento sobre la historia de la filosofía en el Chile republicano. No se trata de una reseña de nombres y obras, ni de una historia interna del desarrollo de problemas puros o escuelas. Más bien, su foco, en afinidad con las obras mencionadas, (...) son “las distintas relaciones históricas entre las fuerzas del poder y las razones de la filosofía […] las distintas inscripciones en los también múltiples quiasmos entre saberes y poderes” (14-15), asumiendo, de modo más sustantivo, que “el bloque histórico dominante en Chile rara vez ha logrado establecer un relato coherente de la dominación, justamente porque es poco lo que le importan las razones en nombre de las cuales ejerce la fuerza” (41). (shrink)

James Connelly and Giuseppina D'Oro present a new edition of R. G. Collingwood's classic work of 1933, supplementing the original text with important related writings from Collingwood's manuscripts which appear here for the first time. The editors also contribute a substantial new introduction. The volume will be welcomed by all historians of twentieth-century philosophy.

A central theme in the scholarly literature on Enlightenment Europe concerns the increased focus on the role of reason in the development of European thought, especially in the development of the new science by the natural philosophers. As a consequence, there is a tendency in both philosophical scholarship and teaching to bind philosophy and science tightly together. While there is certainly much that is correct in this approach, one motivation for pluralizing philosophy’s past is that this story leaves out a (...) great deal that is important in Enlightenment views of reason. We argue, using as an example the work of figures like Margaret Cavendish, that reason was significantly broader in scope—and that developments in science were paralleled by equally important advances in music, art, literature, medicine, philosophy, and other areas. In recognizing the lack of a sharp boundary between these areas, an inclusive canon of Enlightenment philosophy gives us this richer notion of reason. Integrating figures such as Cavendish into the canon helps us to see that the narrow focus on the scientific version of reason within Enlightenment scholarship creates a false distinction between science and the humanities and misses out on the humanistic ends for which we engage in philosophy. (shrink)

This full-length study of Plato's dialogue Phaedrus, now in paperback, is written in the belief that such concerted scrutiny of a single dialogue is an important part of the project of understanding Plato so far as possible 'from the inside' - of gaining a feel for the man's philosophy. The focus of this account is on how the resources both of persuasive myth and of formal argument, for all that Plato sets them in strong contrast, nevertheless complement and reinforce each (...) other in his philosophy. Not only is the dialogue in its formal structure a dovetail of myth and argument, but the philosophic life that it praises is also shaped by an acknowledgement of the limitations of argument and the importance of mythical understanding. By means of this correlation of form and content Plato invites his readers, through the very act of reading, to take a first step along the path of the philosophical life. (shrink)

G. E. Moore was a central figure in twentieth-century philosophy. Along with Russell and Wittgenstein, he pioneered analytic philosophy, and his Principia Ethica shaped the contours of twentieth-century ethics. Indeed, until the publication of Rawls's A Theory of Justice, no single book in moral philosophy was to equal Principia's influence. Unfortunately, however, Principia Ethica has so dominated critical discussions of Moore's work that even experts on his moral philosophy have tended to ignore his Ethics, which he published eight years later. (...) But Ethics is Moore's only other book on moral philosophy, and one of only a handful of post-Principia publications dealing with ethics. Its detailed discussions of utilitarianism, free will, and the objectivity of moral judgements find no real counterpart in Principia while its account of right and wrong and of the nature of intrinsic value deepen our understanding of his moral philosophy. The republication of Ethics thus rounds out our understanding of Moore's ethical thought. But the book's value goes beyond its historical or scholarly interest. A short but philosophically rich text, Ethics stands independent of Principia and repays careful study in its own right. By raising a number of fundamental questions in ethics, questions that remain live today, by proffering clear, credible, and often innovative answers to them, and by doing so with a philosophical skill that is still impressive, Moore's short book is a minor classic. Almost a century after its original publication, it still amply rewards those who read it.This new edition of Moore's Ethics includes his essay 'The Nature of Moral Philosophy' as well as editorial notes, an introduction, and a guide to further reading. (shrink)

Multiculturalism, namely the coexistence of different cultural traditions within the framework of a single socio-political structure, is one of the most salient characteristics of western democratic societies. This situation is due mainly to two factors. On the one hand, we find a plurality of historical communities within the State that have different cultural roots, and each one of them defends the right to have its cultural identity recognised. On the other hand, there is a growing exodus of people from less (...) developed countries into western ones. In this paper I analyse from a philosophical point of view the multicultural situation that has its origin in immigration, paying attention to a public debate on this topic that has been held in Spain recently. I also analyse some conditions that must be taken into account by educators if they want to promote an adequate integration of immigrants into society, being respectful both of their cultural identity and the rights of the society of destination. (shrink)