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

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

Spécialiste de la pensée arabo-musulmane, plus particulièrement de la pensée de Ghazali, Farid Jabre mit à profit cet approfondissement pour envisager l'ouverture de leur legs à l'humanisme contemporain. Il procéda à l'analyse critique des catégories de pensée et des critères de vérité de la raison arabe. Il remania et réhabilita la terminologie philosophique arabe. Il fixa les conditions et les procédés de l'éclatement et du renouveau de la pensée philosophique arabo-musulmane en la soumettant à la raison parvenue à l'âge de (...) l'herméneutique. Mais sa principale contribution fut l'élaboration du projet de la création d'un courant de pensée philosophique humaniste d'expression authentiquement arabe. (shrink)

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

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

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)

Interpretative study of Lokāyata philosophy.

Study on knowledge in Vaiśeṣika and Buddhist philosophy with special reference of Praśastapādācārya and Dignāga, active 5th century.

Relativism was first formulated in Western philosophy by Protagoras in the fifth century BC. Protagoras is famous for his claim that 'man is the measure of all things'. Mi-Kyoung Lee examines this and the work of Plato, Aristotle, and Democritus"--Provided by publisher.

Business Ethics: A European Review, EarlyView.

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)

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

On the concept of Mokṣa in Indic philosophy.

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.

Contemporary theatre allows for a script, a scenario, that is exclusively visual. If action is no longer supported by dialogue, this does not mean that it will disappear. It will undoubtedly return in gestural exchange and in a temporality that is expansive or contracted and condensed. Action becomes an opaque enigma. The interpretation of performative action is a journey that the spectator undertakes in a foreign country, where we are forced to learn a new language. It remains to be seen (...) what the reaction and the work of interpretation of the spectator would be when confronted with an action knowingly deprived of any meaningful anchor or referent. Would it merely be confusion? Confusion and an interpretative effort that often comes to an end by a harsh defeat: the aesthetic of the performative represents a moment of rupture in the process of rethinking of the traditional relationship between artist and spectator. (shrink)

During the Eighteenth Century – from Bonnet to Robinet, from Maupertuis to Diderot, and up to Buffon – several new topics of discussion were developed concerning materialism, the critique to finalism, the idea of nature as continuous metamorphosis , the advocacy of providentialism, or, to the contrary, of the role of chaos. As a result, scales, prototypes and types have been employed as interpretative hypotheses influencing the main choices and lines of research. In this regard, however, Étienne Geoffroy Saint-Hilaire's work (...) deeply modified the morphological metaphors. The teratologist's eye combined to the mineralogist's perspective established the priority of the material visibility of the living, based on the analysis of its structure rather than of its physiology. The single framework of organistion , on which base every being is formed is thus taken as the condition as well as the limit within which every possible variation in shape is fully justified. (shrink)