Islamic ethics in the light of Koranic teachings.

al-mujallad al-awwal. al-Qayim al-īmānīyah wa-al-qiyam al-ijtimāʻīyah -- al-mujallad al-thānī. al-Qiyam al-akhlāqīyah -- al-mujallad al-thālith. -- al-Qiyam al-siyāsīyah wa-al-idārīyah wa-al-qiyam al-iqtiṣādīyah -- al-mujallad al-rābiʻ. al-Qiyam al-ʻilmīyah wa-al-qiyam al-ṣiḥḥīyah wa-al-bīʼah wa-al-qiyam al-wajdānīyah wa-al-jamālīyah.

The paper examines representative cases of ``dishonest'' voting. In all but one case the claim that ``strategic voting'' is ``dishonest'' is refuted. In all cases the effects of ``misrepresentation'' need never harm any majority. Indeed majorities may benefit from ``strategy'' (in non-cycle cases too). In fact democracy demands ``strategy''. Although the universal value of the choice set is disputed even in the one recalcitrant case, the result is, after all, an element in the ``honest'' choice set.

A variant of the notion of symmetric constructive realizability is introduced where the information about the symmetric constructive truth or falsity of an arithmetical formula is expressed by a single natural number. The methods of transformations of such a realization to the realizations of known kinds and those of reverse transformations are given. The formal arithmetical system based on such a realizability is investigated.

"A tribute to Chedva Zilberfarb, a "h, "Chedva of Shemiras Ha-lashon.".

A commentary on al-Yazdī's gloss on al-Taftāzānī's Tahdhīb al-manṭiq wa-al-kalām; logic, Arabic logic; early works to 1800.

This paper discusses the results of a survey of medical and paramedical opinion relating to various difficult ethical issues in clinical genetics. These include the confidentiality of the doctor-patient relationship, prenatal diagnosis and termination, and Huntington's chorea. It is suggested that this method provides a useful means of assessing what is ethically acceptable in contemporary society.

Originally published in 1986, this was a study of the British ethical societies in the nineteenth and early twentieth centuries. These societies emerged out of the vortex of distinctive social, philosophical, and religious ideas in the middle of the nineteenth century with the specific educative aim of providing society with non-religious moral instruction. They became havens of discussion, rallying-points for progressive campaigns, and places of secular worship for those estranged by Church and dissent. This network of humanistic clubs was established (...) by an American, Stanton Coit, who had already set up a Society for Ethical Culture in New York. By 1906, the ethical movement in Britain comprised forty-six societies, though its influence began to wane after World War I. Dr Mackillop's comprehensive account considers the significant events and personalities in the history of the ethical movement. (shrink)

Islamic philosophy; God (Islam); religious life, Islam, customs and practices; Islam and science.

It is usually assumed that Apuleius gave one of his characters the name ‘Thrasyllus’ because of its etymological connection with θρασ. Indeed it is singularly appropriate and Apuleius himself draws attention to the fact: Thrasyllus, praeceps alioquin et de ipso nomine temerarius… . However, it does not follow that a name with such an etymological significance can have no other connotations: in this note I suggest that there is a further frame of reference behind ‘Thrasyllus’ and that Apuleius may have (...) expected his readers to realize this. (shrink)

It is usually assumed that Apuleius gave one of his characters the name ‘Thrasyllus’ because of its etymological connection with θρασ. Indeed it is singularly appropriate and Apuleius himself draws attention to the fact:Thrasyllus, praeceps alioquin et de ipso nomine temerarius…. However, it does not follow that a name with such an etymological significance can have no other connotations: in this note I suggest that there is a further frame of reference behind ‘Thrasyllus’ and that Apuleius may have expected his (...) readers to realize this. (shrink)