The medical model of childbearing assumes that a pregnancy always has the potential to turn into a risky procedure. In order to advocate humanized birth in high risk pregnancy, an important step involves the enlightenment of the professional’s preconceptions on humanized birth in such a situation. The goal of this paper is to identify the professionals’ perception of the potential obstacles and facilitating factors for the implementation of humanized care in high risk pregnancies. Twenty-one midwives, obstetricians, and health administrator professionals (...) from the clinical and academic fields were interviewed in nine different sites in Japan from June through August 2008. The interviews were audio taped, and transcribed with the participants’ consent. Data was subsequently analyzed using content analysis qualitative methods. Professionals concurred with the concept that humanized birth is a changing and promising process, and can often bring normality to the midst of a high obstetric risk situation. No practice guidelines can be theoretically defined for humanized birth in a high risk pregnancy, as there is no conflict between humanized birth and medical intervention in such a situation. Barriers encountered in providing humanized birth in a high risk pregnancy include factors such as: the pressure of being responsible for the safety of the mother and the fetus, lack of the women’s active involvement in the decision making process and the heavy burden of responsibility on the physician’s shoulders, potential legal issues, and finally, the lack of midwifery authority in providing care at high risk pregnancy. The factors that facilitate humanized birth in a high risk include: the sharing of decision making and other various responsibilities between the physicians and the women; being caring; stress management, and the fact that the evolution of a better relationship and communication between the health professional and the patient will lead to a stress-free environment for both. Humanized birth in a high risk pregnancy is something that goes beyond just curing women of their illnesses. It can be considered as a token of caring, and continued support, which positively consolidates the doctor-patient relationship. As yet, it has not been described as a practiced guideline, due to its ever-changing complexities. (shrink)

This paper proposes a conceptual framework for understanding the implementation process of a complex intervention concerned with professional role change. The proposed framework holds that the intervention must address three interacting systems (socio-cultural, educational and disciplinary) through which a health professional role is evolved. Each system is operationalized by four dimensions (values, methods, actors and targets). As for the implementation, the framework posits that it can be analyzed, by depicting the barriers and facilitators located within the dimensions of the three (...) interacting systems and within the intervention involved in the process through using the “menu of constructs” approach suggested by the Consolidated Framework for Implementation Research (CFIR). The implications of this framework, on theoretical research and practical levels, are reviewed. (shrink)

The main purpose of this paper is to compute the theoretical likelihood of some electoral outcomes under the impartial anonymous culture in four-candidate elections by using the last versions of software like LattE or Normaliz. By comparison with the three-candidate case, our results allow to analyze the impact of the number of candidates on the occurrence of these voting outcomes.

La thèse de cet ouvrage est que 1'art est une expression de la subjectivité, non seulement de la subjectivité relative, déjà psychologisée et mêlée au monde, mais tout autant et primordialement, de la subjectivité humaine absolue ...

Fiction, Reference, and Nonexistence contains a new, contemporary theory of fiction and discusses the connection between language and reality. Martinich and Stroll, two of America's leading philosophers, explore fiction and undertake an analytic philosophical study of fiction and its reference, and its relation to truth.

How does one formalize the structure of structures necessary for the foundations of physics? This work is an attempt at conceptualizing the metaphysics of pregeometric structures, upon which new and existing notions of quantum geometry may find a foundation. We discuss the philosophy of pregeometric structures due to Wheeler, Leibniz as well as modern manifestations in topos theory. We draw attention to evidence suggesting that the framework of formal language, in particular, homotopy type theory, provides the conceptual building blocks for (...) a theory of pregeometry. This work is largely a synthesis of ideas that serve as a precursor for conceptualizing the notion of space in physical theories. In particular, the approach we espouse is based on a constructivist philosophy, wherein ``structureless structures'' are syntactic types realizing formal proofs and programs. Spaces and algebras relevant to physical theories are modeled as type-theoretic routines constructed from compositional rules of a formal language. This offers the remarkable possibility of taxonomizing distinct notions of geometry using a common theoretical framework. In particular, this perspective addresses the crucial issue of how spatiality may be realized in models that link formal computation to physics, such as the Wolfram model. (shrink)

1. "L'appel véhément" au dévoilement du sens de la vie -- Le "désespoir conditionnel" -- Le courage de la lucidité et du suicide -- 2. Histoire d'Abraham et Crainte et Tremblement -- Abraham avant l'ordre de sacrifier Isaac: d'une sainteté affirmée à une sainteté défendue -- Abraham et l'ordre de sacrifier Isaac: l'épreuve exceptionnelle et le problème éthique.

This study, limited to Kitl al-sa'āda, examines two points: the first point concerns the place of political science in the hierarchy of the sciences and its dependence on Metaphysics. This dependence gives it a theoretical status and a proper subject, namely voluntary intelligibles which appear as objective entities and stable essences. The second point to be examined concerns these intelligibles, considered in their relationship to deliberation. From this viewpoint, they appear as formal invariants open to different formulations which correspond to (...) different modes of existence. These formulations are also formal rules to the realisation of intelligibles, and though they are more or less general, they are not universal. They are objects for deliberative discovery and the model of deliberative operations seems similar to the model of ingeniosity present in Algebra and the arts of ingenious devices. (shrink)

This study consists in a commentary on some passages from Avicenna, which deal with the category of the relative. The commentary points out the promotion of the relative to the role of an exclusive determining factor. An attempt is made here to show how Avicenna tries to detach the relative accident from its subject, in order to transform it into the exclusive determining factor of a pure thingness. The relative determination of this thingness must be able to receive specifications, which (...) may extend as far as the infimae species. These specifications are obtained by the consideration of the other attributes of the subject of the relative attribution, which are henceforth no more than the “modes of advent” of the relation. (Published Online August 10 2006). (shrink)

Stephen Wolfram has recently outlined an unorthodox, multicomputational approach to fundamental theory, encompassing not only physics but also mathematics in a structure he calls The Ruliad, understood to be the entangled limit of all possible computations. In this framework, physical laws arise from the the sampling of the Ruliad by observers (including us). This naturally leads to several conceptual issues, such as what kind of object is the Ruliad? What is the nature of the observers carrying out the sampling, and (...) how do they relate to the Ruliad itself? What is the precise nature of the sampling? This paper provides a philosophical examination of these questions, and other related foundational issues, including the identification of a limitation that must face any attempt to describe or model reality in such a way that the modeller-observers are included. (shrink)

This book poses questions about viewing modernity today from the vantage point of traditionally disparate disciplines engaging scholars from sociology to science, philosophy to robotics, medicine to visual culture, mathematics to cultural theory, etc., including a contribution by Alain Touraine. From coloniality to pandemic, modernity can now represent a global necessity in which awareness of human and environmental crises, injustices, and inequality would create the possibility of a modernity-to-come.

What are the conditions under which one biological object is a part of another biological object? This paper answers this question by developing a general, systematic account of biological parthood. I specify two criteria for biological parthood. Substantial Spatial Inclusionrequires biological parts to be spatially located inside or in the region that the natural boundary of t he biological whole occupies. Compositional Relevance captures the fact that a biological part engages in a biological process that must make a necessary contribution (...) to a condition that is minimally sufficient to one or more of the characteristic behaviors of the biological whole. Instead of emphasizing the diversity of part-whole relations in the biological world, this paper asks what biological part-whole relations have in common and what constrains their existence, in general. After presenting the two criteria for biological parthood I discuss in how far my account can cope with hard cases (e.g., redundant parts) and I reveal the merits and limits of monism. (shrink)

How is hope to be found amid the ethical and political dilemmas of modern life? Writer and philosopher Mary Zournazi brought her questions to some of the most thoughtful intellectuals at work today. She discusses "joyful revolt" with Julia Kristeva, the idea of "the rest of the world" with Gayatri Spivak, the "art of living" with Michel Serres, the "carnival of the senses" with Michael Taussig, the relation of hope to passion and to politics with Chantal Mouffe and Ernesto Laclau. (...) A dozen stimulating minds weigh in with their visions of a better social and political order. The result is a collaboration - of writing, of thinking, and of politics - that demonstrates more clearly than any single-authored project could how ideas encountering one another can produce the vision needed for social change. (shrink)

Mary Shepherd's An Essay upon the Relation of Cause and Effect, first published in 1824, was a pioneering work in metaphysics and epistemology. Together with her 1827 Essays on the Perception of an External Universe, they make her one of the most important philosophers of her era. Although widely neglected by the history of philosophy in the decades after her death, her works have recently begun to attract the attention and sustained study they deserve. In the course of her writings, (...) Shepherd offers trenchant and detailed rebuttals of the arguments and conclusions of many prominent predecessors-including George Berkeley, Thomas Reid, Dugald Stewart, Thomas Brown, William Lawrence, and especially David Hume-but she is no merely negative thinker. On the contrary, her critiques are always in the service of her own distinctive and highly original doctrines, which are of striking contemporary interest. Appearing two hundred years after its original publication, this is the first full modern edition of her first book, which presents and defends the theory of causation and scientific knowledge that constitutes the cornerstone of her entire philosophy. The edition includes an extensive introduction and scholarly notes throughout that provide historical and philosophical context while explaining the central ideas of the work. It also includes Shepherd's two essays published in 1828 and all of her known letters-all but one of them published here for the first time-which shed significant additional light on her philosophical ideas. (shrink)

Anger has potential epistemic value in the way that it can facilitate a process of our coming to have knowledge and understanding regarding the issue about which we are angry. The nature of anger, however, may nevertheless be such that it ultimately undermines this very process. Common non-philosophical complaints about anger, for instance, often target the angry person as being somehow irrational, where an unformulated assumption is that her anger undermines her capacity to rationally engage with the issue about which (...) she is angry. Call this assumption the charge of emotional irrationality regarding anger. Such a charge is pernicious when levelled at the anger of those in positions of marginalisation or oppression, where it can threaten to silence voices on the very issue of the injustices that they face. In this paper I thus provide a much-needed interrogation of this charge. Firstly, and drawing on empirical literature on the effects of anger on decision-making, I flesh out the charge and why it poses a threat to how the epistemic value of anger has been defended. Secondly, I argue that the charge of emotional irrationality regarding anger can nevertheless be unwarranted, at least within a common context of political anger. (shrink)

Discussion of Wittgenstein's Tractatus is currently dominated by two opposing interpretations of the work: a metaphysical or realist reading and the 'resolute' reading of Diamond and Conant. Marie McGinn's principal aim in this book is to develop an alternative interpretative line, which rejects the idea, central to the metaphysical reading, that Wittgenstein sets out to ground the logic of our language in features of an independently constituted reality, but which allows that he aims to provide positive philosophical insights into (...) how language functions. McGinn takes as a guiding principle the idea that we should see Wittgenstein's early work as an attempt to eschew philosophical theory and to allow language itself to reveal how it functions. By this account, the aim of the work is to elucidate what language itself makes clear, namely, what is essential to its capacity to express thoughts that are true or false. However, the early Wittgenstein undertakes this descriptive project in the grip of a set of preconceptions concerning the essence of language that determine both how he conceives the problem and the approach he takes to the task of clarification. Nevertheless, the Tractatus contains philosophical insights, achieved despite his early preconceptions, that form the foundation of his later philosophy. -/- The anti-metaphysical interpretation that is presented includes a novel reading of the problematic opening sections of the Tractatus, in which the apparently metaphysical status of Wittgenstein's remarks is shown to be an illusion. The book includes a discussion of the philosophical background to the Tractatus, a comprehensive interpretation of Wittgenstein's early views of logic and language, and an interpretation of the remarks on solipsism. The final chapter is a discussion of the relation between the early and the later philosophy that articulates the fundamental shift in Wittgenstein's approach to the task of understanding how language functions and reveal the still more fundamental continuity in his conception of his philosophical task. (shrink)

Agonistic Democracy explores how theoretical concepts from agonistic democracy can inform institutional design in order to mediate conflict in multicultural, pluralist societies. Drawing on the work of Foucault, Nietzsche, Schmitt, and Arendt, Marie Paxton outlines the importance of their themes of public contestation, contingency and necessary interdependency for contemporary agonistic thinkers. Paxton delineates three distinct approaches to agonistic democracy: David Owen's perfectionist agonism, Mouffe's adversarial agonism, and William Connolly and James Tully's inclusive agonism. Paxton demonstrates how each is fundamental (...) to enabling citizens to cultivate better virtues for themselves and society (Owen), motivating democratic engagement (Mouffe) and enhancing relations of respect and understanding between conflicting citizens (Connolly and Tully). Situated within the context of a deeply polarised post-Trump America and post-Brexit Britain, this book reveals the need to rethink our approach to conflict mediation through democratic institutions. Pulling together insights from experimental research with deliberative democratic innovations, Paxton explores how agonistic theory might be institutionalised further. Through discussing ways in which agonistic institutions might be developed to render democracy more virtuous, more engaging, and more inclusive, Agonistic Democracy provides a unique resource for students of contemporary political theory. (shrink)

Scientific culture in Europe and the refugee generation -- Germany and Weimar Berlin as the City of Science -- Origins of a social perspective: doing physical chemistry in Weimar Berlin -- Chemical dynamics and social dynamics in Berlin and Manchester -- Liberalism and the economic foundations of the "Republic of Science" -- Scientific freedom and the social functions of science -- Political foundations of the philosophies of science of Popper, Kuhn, and Polanyi -- Personal knowledge: argument, audiences, and sociological engagement (...) -- Epilogue: SSK, scientific constructivism, and the paradoxical legacy of Polanyi and the 1930s generation. (shrink)

In this book, Mary Midgely turns a spotlight on the fashionable view that we no longer need or use moral judgements. She shows how the question of whether or not we can make moral judgements must inevitably affect our attitudes to the law and its institutions, but also to events that occur in our daily lives.

The metaphor of vampirism runs through Marx'''' work. I take it seriously, making its content explicit in the context of the Marxian critique of political economy, and measuring its effects through a correspondence between the Capital and Bram Stocker''''s novel. I try to show that Dracula is the novel of the "Capital", not, of course, that which Marx was thinking about, but rather that which complete explicitness in literary socio-critical terms configures the major nodes of the system.

This paper responds to John Burgess's ‘Mathematics and _Bleak House_’. While Burgess's rejection of hermeneutic fictionalism is accepted, it is argued that his two main attacks on revolutionary fictionalism fail to meet their target. Firstly, ‘philosophical modesty’ should not prevent philosophers from questioning the truth of claims made within successful practices, provided that the utility of those practices as they stand can be explained. Secondly, Carnapian scepticism concerning the meaningfulness of _metaphysical_ existence claims has no force against a _naturalized_ version (...) of fictionalism, according to which our ordinary standards of scientific evidence may show that we have no reason to believe the mathematical existence claims made within the context of our mathematical and scientific theories. (shrink)

In this paper, we presented antoher concept of neutrosophic open sets called neutrosophic semi-α-open sets and studied their fundamental poperties in neutrosophic topological spaces. We also present neutrospohic semi-α-interior and neutrosophic semi-α-closure and study some of their fundamental properties.

This is the first modern edition of the works of Lady Mary Shepherd, one of the most important women philosophers of the early modern period. Shepherd has been widely neglected in the history of philosophy, but her work engaged with the dominant philosophers of the time - among them Hume, Berkeley, and Reid. In particular, her 1827 volume Essays on the Perception of an External Universe outlines a theory of causation, perception, and knowledge which Shepherd presents as an alternative to (...) what she sees as the mistaken views of Berkeley and Hume. What she ultimately presents is an original and systematic metaphysics and epistemology. Shepherd's Essays consists of two parts. The first is a theory of perception and knowledge of the external world, which is designed to rebut idealism and skepticism about the external world and show that our ordinary beliefs are based on reason. The second is a collection of essays on topics in metaphysics and epistemology, including the immateriality and eternity of the mind, the relationship between mind and body, the possibility of miracles, the association of ideas, the relationship between physical and mathematical reasoning, and the epistemology of testimony. Antonia LoLordo's edition of Shepherd's Essays includes scholarly notes throughout the text that provide historical and philosophical context and expand on the major concepts of Shepherd's system. Her extensive introduction to Shepherd's life and works surveys some of the major points of Shepherd's system, points out directions for future research, and offers guidance for readers planning to teach her work in their courses. This volume is an invaluable primary resource for scholars, graduate students, and undergraduates interested in metaphysics, epistemology, and early modern philosophy. (shrink)

This chapter, which examines the unity shared between what appear to be conflicting modes of natural investigation, an often neglected aspect of the history of British natural philosophy, also discusses the views of Francis Bacon on observation and experiment and describes his system of the sciences. It looks at aspects of Bacon's program for natural philosophy that made critics set the divide Baconian natural philosophy and the mathematical sciences of the seventeenth century. The chapter furthermore highlights the role of the (...) Baconian system of the sciences in the acceptance of Isaac Newton's Principia mathematica. (shrink)

«Claros del bosque» es uno de los libros esenciales de la trayectoria filosófica de María Zambrano en el que vemos, por primera vez, en marcha su «razón poética». Nadie mejor que la propia autora para presentarnos el significado de esta obra: “«Claros del bosque» dentro de mi pensamiento vertido en lo impreso, salvo alguna excepción, aparece como algo inédito salido de ese escribir irreprimible que brota por sí mismo y que ha ido a parar a cuadernos y hojas que nadie (...) conoce, ni yo misma, reacia que soy a releerme. Tenía que suceder por fuerza. Mas creo que el carácter de ofrenda de «Claros del bosque» a la persona a quien va dedicado en su tránsito tiene que ver en ello, acentuando así el carácter de ofrenda que todo lo que he publicado tiene desde siempre. Nada es de extrañar que la razón discursiva apenas aparezca. Con anterioridad esbocé una ‘Crítica de la razón discursiva’ que no podría prometerme que salga de ese estado. Creo, pues, que como libro es el que más responde a esa ‘idea’ hace tiempo formulada de que ‘pensar es ante todo –como raíz, como acto–– descifrar lo que se siente’, entendiendo por sentir el ‘sentir originario’, expresión usada por mí desde hace años. Y también que ‘el hombre es el ser que padece su propia trascendencia’ en un incesante proceso de unificación entre pasividad y conocimiento, entre ser y vida. Vida verdadera, sorprendida tan sólo en algunos claros que se abren en la espesura inicial entre cielo y tierra. Y en el remoto horizonte donde cielo y tierra, ser y vida, vida y muerte se anegan”. (shrink)

The poetic image results from the effort undertaken by affectivity to express itself in a language that is not originally its very own, but that holds the advantage of being communicable not only at the level of representation, but at the level of feeling as well. The image is not considered, therefore, to be a synthesis of true and false. In the process of creation, the affect is the material principle of the image as an ideal unity of syntheses. It (...) is implied here that poetic writing is not about a content of internal aiming, previously possessed by consciousness, that is made to correspond with an element of the world, even­tually represented by means of sensible intuition. In order to illustrate this, the author interprets a poem by Nadia Tueni, showing that it is essentially about its own production. (shrink)

Inspired and in honor of the work of noted political theorist Mary P. Nichols, the essays in this volume explore political ideas and implications in a range of works of philosophy, literature, and film from classical antiquity to the present day, creating an interdisciplinary conversation across genres.

The topic of The Prophets' Languages has led to a broad interest due to the sacred status of the Prophets. It has been of interest to people of all religious and social orientations. Despite the complexity of this topic and the necessity of studying it from various aspects such as archaeology and the study of ancient calligraphy, we limited our study to Islamic sources and references only. We extrapolated what was mentioned in these books. Other than the Holy Qur’ān, it (...) will be concerned with books of interpretation, history, biography, hadith, its explanations, language books, etc. This study has been divided into three main points, an introduction, and a conclusion. The first point dealt with the origin of the languages spoken by the Prophets (peace be upon them) and their proximity to each other: Syriac, Coptic, Hebrew, Aramaic, and Arabic. All of these languages belong to the Semitic language. In terms of their convergence and similarity with each other, some linguists considered it dialects of one language, the Semitic language of origin. It has branched out from it as a result of the expansion, development, and development of life. Looking at today, the dialects of the Arabs in Egypt, Morocco, Jazira, the Levant, and Iraq, each branched out and most of it emerged from the mother tongue Arabic. There is a discussion among researchers on which of the languages are closer to the Semitic language. Four languages are listed as possibilities: Hebrew, Babylonian, Assyrian, Syriac, and Arabic. The truth is that it is not easy to get to know the origin of the Semitic language, and everything that has been said is not outside the circle of speculation because of the loss of definitive evidence and the temporal dimension. As for the second point, this study investigated the linguistic geography that the Semitic language covered and spread in, by tracking the people who spoke the Semitic language, their places of residence, and their influence, as all of them settled in the Near East and its vicinity. If we look at the Semitic language, with its eastern and western branches, we see that it was concentrated in Babylon, Assyria, Mesopotamia, Arabia, Yemen, the Levant, and Jerusalem regions, and among the most famous tribes and nations that settled in this region are Saba, Himyar, Ad, Thamud, Jirhm, Samaria, Nabat, the people of Palmyra and others. Mostly likely, the Arabian Peninsula is the cradle of the Semitic people, although some say that Abyssinia was the cradle of the first Semites. In the third point, the number of prophets and messengers mentioned in the Noble Qur’ān was enumerated in clear terms. Among the twenty-five prophets are the following: Adam, Idris, Noah, Hood, Saleh, Lot, Ibrahim, Ismail, Ishaq, Jacob, Yusef, Shuaib, Ayyub, Dhu al-Kifl, Yunus, Moses, Aaron, Elias, Al-Isa, David, Solomon, Zakaria, Yahya, Jesus, and Muhammad (peace be upon them). The study of this point came by following the inductive and deductive approach, whereby the first approach is based on extrapolating the life of each prophet in isolation from others in detail, tracing his life, place of living, and residence, whom he married etc. The deductive method relied on deducing the language that each of the prophets (peace be upon them) spoke. Some prophets mentioned the name of the language in which he spoke in the Islamic sources. This study concluded that of the prophets mentioned in the Noble Qur’ān, seven of them spoke the Syriac language, three of them spoke the ancient Egyptian language (Coptic), eighteen of them spoke the Hebrew language, three of them spoke the Aramaic language, and nine of them spoke in Arabic. Some of the prophets spoke one language while others spoke more than one language due to their numerous travels and the people they interacted with. This study is considered a preliminary study to open the field for in-depth studies for researchers in this field, and every part mentioned in this research is suitable for being an independent scientific study in its own right. (shrink)

How do we act justly in the world? How can we ethically respond to social and economic crisis and the desperation caused by violence and atrocity? Justice and Love is a philosophical dialogue on how to imagine and act in a more just world by theologian Rowan Williams and philosopher Mary Zournazi. Drawing on examples from the European Migrant Crisis to Brexit, the authors reflect on justice as a condition of being rather than cold fact. Looking at different religious and (...) philosophical traditions to enrich our language of justice, this book explores the love and patience needed for social healing and the imagination required to experience the world in new ways. (shrink)

İslam felsefesi geleneğinde Meşşâî filozoflar, görüşlerinin tutarsız olduğu iddiasıyla Gazzâlî’nin Tehâfüt adlı eserinde ciddi bir eleştiriye maruz kalmışlardır. İslâm felsefesinin yapısal dönüşümüne ön ayak olan bu eser İslâm düşüncesinde tehâfüt geleneğinin de kaynağı niteliğindedir. Osmanlı dönemi İslam felsefesi; kelâm, felsefe ve tasavvuf disiplinlerinin, konu, amaç ve metot bakımından yakınlaştığı multidisipliner bir yapı arz etmektedir. Bununla birlikte o, genel olarak Gazzâlî düşüncesinin baskın olduğu bir geleneğin devamıdır. Bu felsefe, Fatih Sultan Mehmed’in, Gazzâlî’nin Tehâfüt adlı eserini daha anlaşılır kılacak bir eserin yazılmasını (...) emrettiği bir yarışmayla ivme kazanmıştır. Söz konusu bu yarışmada Hocazâde’nin Tehâfütü’l-felâsife’si ile Ali et-Tûsî’nin Kitâbu’z-Zuhr’u rekabet etmiş, sonuçta Hocazâde’nin eseri büyük beğeni toplayarak yarışmayı kazanmıştır. Hocazâde’nin Tehâfütü’l-felâsife adlı eseri gerek İslâm felsefe geleneğine ve gerekse tehâfüt geleneğine yaptığı katkı açısından son derece müstesna bir yere sahiptir. Söz konusu bu eser, teorik yaklaşımı, konuları sistemli bir şekilde ele alma yöntemi ve derinlikli bakış sunan özelliği bakımından, Osmanlı dönemi İslam felsefesine tipik bir örnek teşkil etmiş ve hatırı sayılır bir ün kazanmıştır. Hocazâde, Tehâfüt’ünde aklı ve nakli birbirinin tamamlayıcısı olarak görmüştür. O, düşüncelerinin yerindeliği ile kelâm-felsefe tartışmalarının merkezinde yer almış ve tehâfüt geleneği içerisinde haklı bir konum elde ederek Osmanlı dönemi İslam felsefesinin önde gelen düşünürleri arasında yer almıştır. Hocazâde’nin eserinin orijinal adı “Kitâbû’t Tehâfüt fi el-Muhâkeme beyne’l Gazzâlî ve’l-Felâsife”dir. Eser, yirmi iki felsefi meseleden oluşmaktadır. Hocazâde bu yirmi iki mesele içerisinde bütün felsefi konular hakkındaki görüşünü açıklamış, Gazzâlî’nin de filozoflar ile çatıştığı konuları karşılaştırmalı olarak ele almıştır. Gazzâlî’nin, filozofları tekfir etmesinden sonra düşünce geleneğinde önemli hale gelen üç mesele, eserin ana konusunu oluşturmaktadır. Düşünce ve metot bakımından Osmanlı Dönemi İslâm felsefesinin önemli temsilcilerinden biri olan Hocazâde, eserinde Gazzâlî ve diğer filozofların görüşlerine yer vermiş, görüşler arasında mutabakat sağlamaya çalışmış ve en iyi tercihi yapmaya gayret etmiştir. Bu eser üzerine yazılan talikat ve haşiyeler Osmanlı düşünce geleneğinde felsefenin gelişmesine büyük bir katkıda bulunmuş dahası bir anlamda tozlanmış ya da küllenmiş tehâfüt tartışmalarının yeniden canlanmasını, harlanmasını sağlamıştır. Bu makalede literatür ve veri analizi yöntemleri kullanılmak suretiyle Osmanlı dönemi İslam felsefesinin seyrini yansıtan tehâfüt geleneği ve bu gelenek içerisinde Hocazâde’nin tehâfüt adlı eserinin yeri ve önemi ortaya konacaktır. Bu çalışmayla amaçlanan bir diğer husus ise Hocazâde’nin entelektüel kişiliği ile Osmanlı düşünce geleneğinin yapısal özellikleri arasındaki muhtemel ilişkilerdir. (shrink)

Le concept de pandémonisme apparaît dans les Recherches sur la liberté humaine de Schelling en rapport avec l’émanatisme. Que l’être soit entièrement mauvais est une thèse que le philosophe ne saurait admettre. Mais il réserve une place essentielle à la puissance qui voudrait convertir au mal la totalité, Dieu compris. Cette étude examine la notion de Dieu inversé à l’horizon du pandémonisme afin d’en tirer toutes les conséquences.

First we try to show that Henry’s philosophy of art meets Schelling’s ambition of exposing art as an organon of a philosophy of pathetic subjectivity (against the theory of imitation or reproduction). In this regard, Balzac’s novels serve as an illustration showing art to be the model of nature and not the other way round. Then Balzac’s main novel dealing with artistic creation, the Unknown Masterpiece, is interpreted using Henry’s grid, as an anticipation of Kandinsky’s abstraction.

« Lorsque, ouvrant le vieux livre, nous lisons : “Je suis la Voie, la Vérité et la Vie”, lorsque Kierkegaard écrit que “La Vérité, c’est ce pour quoi on voudrait vivre ou mourir” [...] nous sommes atteints au fond de nous-mêmes et bouleversés dans notre être même. »1 C’est par ce rapprochement surprenant entre une parole fondamentale du Christ et une simple confidence...

Le mal, chez Marx, relève pour l'essentiel de la conjonction de trois catégories : l'inversion, le vampirisme et le destin.

Dans ces quelques pages nous examinons en quoi la thèse d’Anne Henry, d’une influence déterminante de Schelling sur Proust, peut être redevable à la conception que Michel Henry se fait de Schelling, notamment à travers L’Essence de la manifestation.