Background Integrating artificial intelligence (AI) into healthcare has raised significant ethical concerns. In pharmacy practice, AI offers promising advances but also poses ethical challenges. Methods A cross-sectional study was conducted in countries from the Middle East and North Africa (MENA) region on 501 pharmacy professionals. A 12-item online questionnaire assessed ethical concerns related to the adoption of AI in pharmacy practice. Demographic factors associated with ethical concerns were analyzed via SPSS v.27 software using appropriate statistical tests. Results Participants expressed concerns (...) about patient data privacy (58.9%), cybersecurity threats (58.9%), potential job displacement (62.9%), and lack of legal regulation (67.0%). Tech-savviness and basic AI understanding were correlated with higher concern scores (p < 0.001). Ethical implications include the need for informed consent, beneficence, justice, and transparency in the use of AI. Conclusion The findings emphasize the importance of ethical guidelines, education, and patient autonomy in adopting AI. Collaboration, data privacy, and equitable access are crucial to the responsible use of AI in pharmacy practice. (shrink)

Advancement of social media in the modern era provides a good incentive for researchers to unleash the potential of social networking tools in order to improve education. Despite the significant role of social media in affecting second/foreign language learning processes, few empirical studies have tried to find out how Instagram feed-based tasks affect learning grammar structure. To fill this lacuna of research, the current study set forth to delve into the influence of Instagram feed-based tasks on learning grammar among English (...) as a foreign language learners. In so doing, a sample of 84 intermediate EFL learners were randomly divided into experimental and control groups. The learners in the control group received regular online instruction via webinar platforms. In contrast, the learners in the experimental group were exposed to Instagram feed-based tasks. Data inspection applying one-way ANCOVA indicated that the learners in the experimental group outperformed their counterparts in the control group. The results highlighted the significant contributions of Instagram feed-based tasks in fostering learning grammar. Furthermore, EFL learners’ positive attitudes toward using Instagram Feed-based Tasks in Learning Grammar was concluded. The implications of this study may redound to the benefits of language learners, teachers, curriculum designers, as well as policy makers in providing opportunities for further practice of Instagram feed-based tasks in language learning and teaching. (shrink)

Bu araştırma, Birinci Mushaf Projesi’nden yarım asır sonra gerçekleşen önemli bir projeyi ortaya çıkarmayı hedeflemektedir. Bu proje, hicrî 84 ve 85 yılları arasında Irak’ın Vâsıt şehrinde zamanın Kûfe ve Basra (Irâkeyn) valisi Haccâc b. Yûsuf’un (ö. 95/714) girişimi ve Emevî Halifesi Abdülmelik b. Mervân’ın desteğiyle uygulamaya koyulmuştur. Projenin yürütülmesini ise Hasan-ı Basrî (ö. 110/728) üstlenmiş ve hafızlar, kâtipler ve kârîler gibi çok sayıda uzman kişiden oluşan komisyonlara başkanlık etmiştir. Bu çalışmada Giriş’in ardından bu projeye yol açan etkenlerden söz edilmiştir. (...) Bunların başında da üçüncü Halife Osman’ın başlattığı Kur’an metninde birliğin sağlanması düşüncesi gelmektedir. Daha sonra bu projenin sahibi Haccâc’tan bahsedilmiş, bu projenin nerede ve ne zaman gerçekleştiği, projede yer alan önemli şahsiyetlerin kimler olduğu şeklindeki bir dizi soru cevaplanmıştır. Daha sonra Proje’nin hedefleri hakkında ayrıntılara girilmiş, Haccâc’ın Osman Mushaf’ında toplam on bir harfte değişiklik yaptığı isnâdında bulunan rivayetler tartışılmış, bu rivayetler incelenerek eleştiri süzgecinden geçirilmiş ve İkinci Mushaf Projesi’nin Hz. Peygamber ve hulefâ-i râşidîn döneminde gerçekleştirilen Birinci Mushaf Projesi’ni tamamlayıcı mahiyette olduğu sonucuna ulaşılmıştır. Ardından İslam devletinin tanık olduğu siyasi çalkantıların ardından İkinci Mushaf Projesi’nin akıbetinin ne olduğu hususuna değinilmiştir. (shrink)

The great majority of commentators have evaluated the splitting of the moon. The vast majority of them think that it occurred in the Prophet’s period basing their view on the clear statement of al-Qamar 54/1 verse and on related rumors. However, some commentators claim that the moon will split on the doomsday, by referring to the context of the same verse. The same names criticize the rumors claiming that they cannot constituteevidence for the splitting of the moon. To those who (...) think so, from the fact that the splitting of the moon was related by few companions and that it was not recorded in various geographies it is evident that the incident did not happen. It cannot be said that the commentators, who took that the view that the split of the moon were in the period of the Prophet, have similar views in this regard. They have different interpretations in matters such as the realization and the shape of the event. On the other hand, those who claim that the split of the moon is only an idiomatic statement and that the event is only a lunar eclipse, declare that the split of the moon never actually happened. In this study which deals with various interpretations of tafsirs of the splitting of the moon, it is aimed to criticize different opinions on this issue. Document analysis and comparison methods were applied in the article.Summary: The issue of the splitting of the moon has attracted many names from various disciplines, notably the commentators. In the verse of al-Qamar 54/1 mentioning the splitting of the moon has been an important factor for the commentators to evaluate this issue. The ḥadīth narratives regarding the cleavage of the moon are found in many ḥadīth sources, in particular, Ṣahīh al-Bukhārīand Ṣahīh al-Muslim. The rumors about the splitting of the moon, albeit with different forms, are attributed to Anas b. Mālik (d. 93/712), Jubayr b. Muṭ‘īm (d. 59/678-679), ʿAbdallāh b. ʿAbbās (d. 68/687-688), ʿAbdallāh b. ‘Omar (d. 73/692), and ʿAbdallāh b. Masʿūd (d. 32/652-653) One of the rumors about the splitting of the moon, although it is based on ʿAlī b. Abī Ṭālib (d. 40/661)is not found in the authentic ḥadīth sources. In some narrations, it is said that the miracle of the moon's splitting took place upon the request of the polytheists while the others are only mentioned how this miracle happened. On the other hand, it cannot be said that the commentators agree on the split of the moon. The main purpose of this study is to identify these opinions with its basis. Apart from those who do not accept the occurrence of the incident, there are differences of opinion among the commentators who see this event as a miracle of the Prophet Muḥammad. It is possible to classify the disagreements of the commentators in this subject in two headings as the time and manner of occurrence of this incident.Most of the classical commentators, on the basis of narrations, think that the splitting of the moon occurred during the period of Mecca. Among these commentators, al-Wāḥidī (d. 468/1076) and al-Qurṭubī (d. 671/1273), as well as the rumors of this evidence, offer as a proof the verse, "if they see a miracle, they turn away and say that this is a great magic." (al-Qamar 54/2). Some commentators, such as al-Qushayrī (d. 465/1072), accept that this phenomenon has taken place in the past by referring to the opinion of the commentators about the split of the moon. The views of many of the modern-day commentators such as Siddiq Ḥasan Khan (d. 1307/1890), Mawdūdī (d. 1399/1979) and Sābūnī, on this issue, apart from the narrations related to the subject have shaped the general opinion of the commentators. There are differences of opinions among some of the commentators, who accept that the splitting of the moon takes place during the time of the Prophet Muḥammad, as to the reasons and arbitrariness of the incident. According to classical period commentators such as al-Ṭabarī (d. 310/923), al-Samarqandī (d. 373/983), Fakhr al-Dīn al-Rāzī (d. 606/1210), al-Qurṭubī (d. 671/1273), and Shīʿī commentators al-Qummī (d. 329/941), this incident took place upon the Prophet Muḥammad asked for a miracle as evidence for his prophethood by Meccan polytheists. Therefore, these commentators establish a relationship between the splitting of the moon and the prophethood of the prophet Muḥammad. On the other hand, commentators like Sayyid Quṭb (d. 1385/1966) argue that the splitting of the moon cannot be regarded as evidence of the prophethood, citing the fact that the miracles of the Prophet Muḥammad except the Qurʾān were not reported. There is a disagreement about the validity of the narrations related to the events among the commentators, who see the splitting of the moon as a miracle of the Prophet Muḥammad. Ibn Kathīr (d. 774/1373) and Shawkanī (d. 1250/1834) commentators, such as the rumors about this issue as a precise; ibn ʿĀshūr (d. 1879/1973) does not accept the news on this issue as a precise. There are also some commentators who suggest that the splitting the moon will take place in the future. The commentators, who shared this view, especially Rashīd Riḍā (d. 1353/1935) argued that the splitting of the moon did not take place in the past, pointing out that the validity criteria of narrations related to the splitting of the moon, and contradictory issues in the content of the rumors, also most of the people narrated by him/her cannot witness the incident and that it is not possible for people in a certain geography to witness this incident.There are few classical period commentators who suggest that the moon will be split in the future during the apocalypse. The prominent names are al-Ḥasan al-Baṣrī, (d. 110/728), ʿAṭāʾ b. Abī Rabāḥ (d. 114/732) and Abū Bakr al- Aṣamm (d. 200/816). On the other hand, many names such as Rashīd al-Riḍā (d. 1353/1935), al-Marāghī (d. 1364/1945) and al-Shinqīṭī (d. 1394/1974) from the modern period declare that the moon will split during the apocalypse.According to these, in the verses of the al-Qamar 54/1 that apocalyptic scene is mentioned.In the verse, they try to justify the use of the verb meaning of a split in the past tense by introducing some evidence from other verses.According to them, in many verses that speak of apocalyptic scenes, events are expressed in the past tense. There are also commentators who have different evaluations on the way of the occurring event instead of the time concept. Al-Ghazālī (d. 505/1111), Muḥyiddīn Ibn al-ʿArabī (d. 638/1240) and Shāh Walī Allāh al-Dihlawī (d. 1052/1642) do not see the splitting of the moon as a real split mentioned in the verse of the al-Kamer 54/1. According to them, the event is an optical illusion. Muḥammad Asad (d. 1412/1992) connected this illusion to the lunar eclipse. Trying to explain the splitting of the moon by some commentators is one of the commentary differences in this issue. According to Mawdūdī, who did not see this event scientifically impossible, it is possible to reunite a fragmented star with gravity. Without a doubt, Ṭanṭawī al-Jawharī (d. 1940) is one of the names who make the most striking evaluations in this issue. According to him, the miracle of the moon's splitting has many aspects to shed light on scientific studies. Ṭanṭawī al-Jawharī sees the verse as the sign of the moon instead of any other celestial body, as a sign that the moon had long ago broken off from the world. Therefore, Ṭanṭawī al-Jawharī establishes a relationship between the splitting of the month mentioned in the verse and the theories about the separation of the moon in the modern period.One of the arguments about the splitting of the moon is related to the fineness of the language. Some commentators, who draw attention to the expression of the splitting of the moon, which is the expression in the Qurʾān, argue that the purpose of the separation of the moon is the occurrence of truth. According to the advocates of this view, the Arabs use such a statement to express that a work has come to light. According to this, the term "splitting the moon" as means that the Qurʾān expands the darkness in its period. In summary, the commentators make various comments on different grounds such as the narrative expression of the verse al-Qamar 54/1 regarding the splitting of the moon, the narrations about the event, and the language subtleties. (shrink)

In this paper, I critically examine Stephen Turner's critique of practice theory in light of recent neurophysiological discoveries regarding the “mirror neuron system” in the pre-frontal mo-tor cortex of humans and other primates. I argue that two of Turner's strongest objections against the sociological version of the practice-theoretical account, the problem of transmission and the problem of sameness, are substantially undermined when examined from the perspective of re-cently systematized accounts of embodied learning and intersubjective action understanding in-spired by these developments. (...) In addition, I show that the practice-theoretical framework out-lined by Pierre Bourdieu in the Logic of Practice and other works is, in contrast to Turner's por-trayal of a confused hodgepodge of logical errors and empirical impossibilities, largely consistent with the latest neurophysiological evidence and as such fundamentally foreshadowed more recent understandings of the neurocognitive foundations of the perception, understanding and structure of the motor schemes productive of action in the world. Also in line with these newer neurosci-entific developments, the practice-theoretical focus on the body as the central matrix generative of tacit understandings and analogical operations responsible for “higher order” systems of classi-fication emerges as the key to solving some of the thorniest problems in the theory of action: eliminating to need to resort to unwarranted “collective object” explanations for the origins of shared presuppositional frameworks. (shrink)

On one classical conception of God, God has no parts, not even metaphysical parts. God is not composed of form and matter, act and potency, and he is not composed of existence and essence. God is absolutely simple. This is the doctrine of Absolute Divine Simplicity. It is claimed that ADS implies a modal collapse, i.e. that God’s creation is absolutely necessary. I argue that a proper way of understanding the modal collapse argument naturally leads the proponent of ADS to (...) reject a particular premise of the argument: namely, “the same identical cause brings about the same effect.” However, I argue that the rejection of that premise leads to a deeper problem for ADS. It leads to an explanatory gap: how can we explain the relevant type of indeterminism in an absolutely simple God? (shrink)

While previous literature provides evidence of the positive relationship between ethical climate and job satisfaction, the possible mechanisms of this relationship are still underexplored. This study aims to enhance scholars’ and practitioners’ understanding of the ethical climate–job satisfaction relationship by identifying and testing two of the possible mechanisms. More specifically, this study fills an existing research gap by examining social and interpersonal mechanisms, referred to in this study as workplace isolation of colleagues and salesperson’s teamwork, of the ethical climate–job satisfaction (...) relationship. This is vital for the selling profession because job satisfaction is known to drive higher levels of salespeople’s performance. The arguments for such mechanisms are built on the foundations of social/psychological contract theory and ethical climate literature. Empirical testing using a large sample of salespeople shows higher levels of ethical climate to decrease workplace isolation and increase teamwork. Findings support hypothesized model where ethical climate positively relates to job satisfaction as partially mediated by workplace isolation and teamwork. Ethical climate is negatively related to workplace isolation and positively to teamwork. Further, findings indicate negative effect of workplace isolation on teamwork and sales performance. Job satisfaction is found to be key factor in driving performance of salespeople. (shrink)

El presente artículo ofrece un acercamiento conceptual para la creación de un instrumento de educación ciudadana encaminado a combatir la corrupción, y alentar a la ciudadanía y a los gobernantes hacia una conducta ética. Se parte, para ello, de los cuatro fundamentos o virtudes ético-socráticos que se refieren a la esfera de lo individual, estadio necesario para la consolidación de una sociedad y gobierno encaminados hacia el bien. Siguiendo esa línea, se propone luego la conceptualización del instrumento educativo ciudadano desde (...) la teoría de la filósofa norteamericana Marta C. Nussbaum. Finalmente, se concreta la exposición teórica en pautas prácticas para la construcción e implementación de tal instrumento en escenarios de aprendizaje como el hogar y la escuela. (shrink)

The principle of national self-determination has usually been justified by extending to national groups an entitlement that individuals are regarded as having, namely, to the conditions necessary for their self development. In order to extend the concept of self-determination to nations in this way, an argument that it is important for nations to exist within their own political communities must be given. In this essay, I describe and criticize one type of argument for such a principle of national self-determination – (...) what I will call the communitarian argument.Contemporary communitarians (such as Michael Walzer and David Miller) usually contend that determining who rightfully has membership in a political community must precede the allocation of rights and responsibilities between members. Community is understood to mean a national community; membership in communities therefore results from the ascription of national identities to individuals and to the consequent sorting out of loyalties that follows from this ascription. A right of self-determination for nations is required, on this view, in order to ensure that political communities are legitimately formed in accordance with national identities. (shrink)

In this book, Omar Farahat presents a new way of understanding the work of classical Islamic theologians and legal theorists who maintained that divine revelation is necessary for the knowledge of the norms and values of human actions. Through a reconstruction of classical Ashʿarī-Muʿtazilī debates on the nature and implications of divine speech, Farahat argues that the Ashʿarī attachment to revelation was not a purely traditionalist position. Rather, it was a rational philosophical commitment emerging from debates in epistemology and (...) theology. He further argues that the particularity of this model makes its distinctive features helpful for contemporary scholars who defend a form of divine command theory. Farahat's volume thus constitutes a new reading of the issue of reason and revelation in Islam and breaks new ground in Islamic theology, law and ethics. (shrink)

Deism, which is known for denying the belief in prophethood and the hereafter while accepting the existence of a deity who is understood through reason but does not interfere with the universe while, has gained increasing popularity especially in positive scientific circles in Europe with the Enlightenment period. The development of deism in Europe has been significantly influenced by the ideas of philosophers and scientists such as Descartes, Newton, Voltaire, David Hume, and Kant. Although there is no word in Islamic (...) terminology that corresponds with the meaning of deism, terms such as Dahriyya, Barāhima, ilhad and heresy have been used to refer to different types of denial, including deism and atheism. However, it can be said that “Dahriyyah” is closer to atheism in meaning, while “Barāhima” is used in a more specific sense to deny prophethood. The words “ilhad” and heresy are used to express any kind of denial that rejects the principles of Islam. Parallel to deism being a subject of interest in our country and around the world, there has been a significant increase in studies conducted both in favour and against it. In this article, the rational proofs mentioned by Māturīdī regarding the existence of the hereafter, which deism rejects, have been discussed. In particular, the evidence found in the exegesis of relevant verses of the Qur’ān in Kitab al-Ta’wilat have been subject to examination. Māturīdī has emphasized the importance of providing rational proof for those who do not believe in the Qur’ān, stating that they will not accept any evidence derived from it. Māturīdī, who researched the reasons why people deny the afterlife, explained that people’s attempt to understand everything by comparing them to their own abilities is an important reason for the denial of the afterlife. According to him, people deny the afterlife because they believe that the power to resurrect the dead is beyond their own abilities and assume that their power is not enough for such an act. If they had contemplated the creation of the heavens and the earth, they would have realised that Allāh’s power is different from the power of His creatures. Furthermore, Imam Māturīdī pointed out that it would be absurd and pointless for Allāh, the Creator of the universe, to have created it solely for the purpose of its destruction. He emphasised that there must be a purpose for its creation, and that this purpose indicates the existence of the afterlife, where the actions of the created beings will be accounted for. In addition, Māturīdī, who said “If the world was eternal, it would not be possible to repay the deeds done,” emphasised the necessity of distinguishing between virtuous and evil individuals and giving everyone the reward or punishment they deserve. He acknowledged that human beings live in this world as a test, and the true consequences of their actions will be revealed in the hereafter. (shrink)

This paper aims to balance the conceptual reception of Bourdieu's sociology in the United States through a conceptual re-examination of the concept of Habitus. I retrace the intellectual lineage of the Habitus idea, showing it to have roots in Claude Levi-Strauss structural anthropology and in the developmental psychology of Jean Piaget, especially the latter's generalization of the idea of operations from mathematics to the study of practical, bodily-mediated cognition. One important payoff of this exercise is that the common misinterpretation of (...) the Habitus as an objectivist and reductionist element in Bourdieu's thought is dispelled. The Habitus is shown to be instead a useful and flexible way to concep-tualize agency and the ability to transform social structure. Thus ultimately one of Bourdieu's major contributions to social theory consists of his development of a new radical form of cognitive sociology, along with an innovative variety of multilevel sociological explanation in which the interplay of different structural orders is highlighted. In keeping with the usual view, the goal of sociology is to uncover the most deeply buried structures of the different social worlds that make up the social universe, as well as the "mechanisms" that tend to ensure their reproduction or transformation. Merging with psychology, though with a kind of psychology undoubtedly quite different from the most widely accepted image of this science, such an exploration of the cognitive structures that agents bring to bear in their practical knowledge of the social worlds thus structured. Indeed there exists a correspondence between social structures and mental structures, between the objective divisions of the social world . . . and the principles of vision and division that agents apply to them. (shrink)

Informed by Gloria Anzaldúa's and José Carlos Mariátegui's work, as well as by Andean cosmology, Omar Rivera turns to Inka stonework and architecture as an example of a "Cosmological Aesthetics." He articulates ways of sensing, feeling and remembering that are attuned to an aesthetic of water, earth and light. On this basis, Rivera brings forth a corporeal orientation that can be inhabited by the oppressed, one that withdraws from predominant modern/Western conceptions of the human. By providing an aesthetic analysis (...) of cosmological sensing, Rivera sets the stage for exploring physical dimensions of anti-colonial resistance, and furthers the Latinx and Latin American tradition of anti-colonial and liberatory philosophy. Seeingaesthetic involvements with the cosmos as a source for embodied modes of resistance, Rivera turns to the work of María Lugones and Enrique Dussel in order to make explicit the aesthetic dimensions of their work. Andean Aesthetics and Anticolonial Resistance creates a new dialogue between art historians, artists, and philosophers working on Latin American thought, phenomenology, and hermeneutics. It weaves together a Latin American philosophy that connects pre-Columbian cosmologies with contemporary thinkers. Rivera's original approach introduces us to the living, evolving and aesthetic alternatives to coloniality of power and of knowledge, overhauling current understandings of decolonial theory and opening the tradition in transformative ways. (shrink)

Alvin Plantinga has famously argued that metaphysical naturalism is self-defeating, and cannot be rationally accepted. I distinguish between two different ways of understanding this argument, which I call the "probabilistic inference conception", and the "process characteristic conception". I argue that the former is what critics of the argument usually presuppose, whereas most critical responses fail when one assumes the latter conception. To illustrate this, I examine three standard objections to Plantinga's evolutionary argument against naturalism: the Perspiration Objection, the Tu Quoque (...) Objection, and the "Why Can't the Naturalist Just Add a Little Something?" Objection. I show that Plantinga's own responses to these objections fail, and propose counterexamples to his first two principles of defeat. I then go on to construct more adequate responses to these objections, using the distinctions I develop in the first part of the paper. (shrink)

In this paper, we define a revision approach based on a space decomposition using one property of the geographical that we name the containment property. This approach allows us to compute a correct and complete solution, which respects the principle of minimal change.

The purpose of this research is to examine the notion of salesperson moral identity as a prosocial individual trait and its associated effects on customer and coworker relationships. In addition, this study examines the underlying processes in which these effects occur as well as the moderating role of internal competitive climate. Our empirical investigation of business-to-business (B2B) sales professionals reveals that moral identity has both direct and indirect effects on a salesperson’s customer- and team-directed outcomes. Specifically, our results demonstrate that (...) salesperson moral identity positively affects both salesperson-customer identification and organizational identification, which, in turn, impact customer service provision and teamwork. Our findings also indicate that internal competitive climate exacerbates the positive effects of salesperson moral identity on customer service provision and teamwork. (shrink)

In this paper, I outline a general framework for cultural analysis consistent with an “analytic” approach to explanation in social science. The proposed approach provides coherent solutions to thorny problems in cultural theory. These include providing a coherent definition of culture (and the “cultural”), specifying the nature of cultural units (both simple and complex), and outlining the processes making possible episodes of cultural genesis, transformation, and reproduction within bounded units characterized as cultural causal systems.

Chromosomal rearrangements frequently occur at specific places (“hot spots”) in the genome. These recombination hot spots are usually separated by 50–100 kb regions of DNA that are rarely involved in rearrangements. It is quite likely that there is a correlation between the above‐mentioned distances and the average size of DNA loops fixed at the nuclear matrix. Recent studies have demonstrated that DNA loop anchorage regions can be fairly long and can harbor DNA recombination hot spots. We previously proposed that chromosomal (...) DNA loops may constitute the basic units of genome organization in higher eukaryotes. In this review, we consider recombination between DNA loop anchorage regions as a possible source of genome evolution. (shrink)

Todo autor tiene su favorito entre los libros que ha escrito. El mío es Confesiones de un médico. Así se refiere el médico y filósofo estadounidense Alfred Tauber a esta obra con ya 12 años de recorrido a sus espaldas que acaba de ser traducida al castellano por Antonio Casado. Un texto que da inicio a la andadura de la epistemología moral defendida por su autor y en el que, por lo tanto, se trazan las líneas maestras de esa propuesta (...) que ocupa un lugar esencial en la obra posterior de este referente de las humanidades médicas en Estados Unidos. Confesiones de un médico se constituye, de esta manera, en la obra de presentación de la filosofía rectora de Tauber y actúa al mismo tiempo como el punto de inicio y el eje sobre el que se ha ido expandiendo su visión. (shrink)

This article considers Ottobah Cugoano’s philosophical response to the moral and legal contradictions of the practice of human trafficking in his Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787). It analyses Cugoano’s critique of the origins of slavery in general and the practices of ancient slavery, from which seventeenth-century proslavery advocates drew political, theological, and moral justifications of the African slave trade. According to Cugoano’s analysis, there is a necessary (...) moral dependency of the laws of civilization (positive law) on natural law. This distinction has significant philosophical and ethical ramifications that extend beyond the debate over abolition in Cugoano’s time, specifically ramifications for conceptions of slavery in the early modern tradition of natural law theory. (shrink)

Muslim physicians and Islamic jurists analyze the moral dimensions of biomedicine using different tools and processes. While the deliberations of these two classes of experts involve judgments about the deliverables of the other's respective fields, Islamic jurists and Muslim physicians rarely engage in discussions about the constructs and epistemic frameworks that motivate their analyses. The lack of dialogue creates gaps in knowledge and leads to imprecise guidance. In order to address these discursive and conceptual gaps we describe the sources of (...) knowledge and reasoning employed by Islamic jurists and clinicians to resolve the question of when a patient must seek healthcare. As we examine both the scriptural evidence and legal reasoning of jurists and the types of medical evidence used by clinicians to address the same question, we draw attention to the epistemic frameworks and constructs at play and identify how constructs from one field may sharpen the deliberative exercises of the other. Hence our work advances discourses at the intersection of Islam and medicine and offers building blocks for a comprehensive Islamic framework that fully integrates the deliverables of medical science within the deliberations of Islamic jurists. (shrink)

La filosofía posee un potencial terapéutico presente desde sus inicios griegos. De entre todas las escuelas helenísticas, podemos afirmar que la que más se preocupó por el malestar humano fue la estoica. El presente artículo analiza la gestión estoica del duelo presente en las Consolaciones de Séneca, exponiendo la operatividad terapéutica de su modelo, en tanto que metodología explicativo-experiencial de fines eudaimónicos o sapienciales.

Over the past two decades, we have seen an increase in the use of medical-legal partnerships in health-care and/or legal settings to address health disparities affecting vulnerable populations. MLPs increase medical teams' capacity to address social and environmental threats to patients' health, such as unsafe housing conditions, through partnership with legal professionals. Following the Preferred Reporting Items for Systematic Review and Meta-Analyses guidelines, we systematically reviewed observational studies published from January 1993-January 2016 to investigate the capacity of MLPs to address (...) legal and health disparities. We identified 13 articles for qualitative analysis from an initial pool of 355 records. The resulting pool of 13 articles revealed more information regarding the capacity of MLPs to address legal outcomes than their capacity to address health outcomes; only 4 studies directly addressed the impact of MLP intervention on patient wellbeing and/or patient utilization of healthcare services. We call for further evaluation/longitudinal studies that specifically address MLPs' short and long term effects upon patient health disparities. Finally, given the demonstrated capacity of MLPs to address unmet legal needs, and their evident potential in regards to improving health outcomes, we present the MLP model as a framework to address HIV-related legal and health disparities. (shrink)

Alvin Plantinga has famously argued that metaphysical naturalism is self-defeating, and cannot be rationally accepted. I distinguish between two different ways of understanding this argument, which I call the "probabilistic inference conception", and the "process characteristic conception". I argue that the former is what critics of the argument usually presuppose, whereas most critical responses fail when one assumes the latter conception. To illustrate this, I examine three standard objections to Plantinga's evolutionary argument against naturalism: the Perspiration Objection, the Tu Quoque (...) Objection, and the "Why Can't the Naturalist Just Add a Little Something?" Objection. I show that Plantinga's own responses to these objections fail, and propose counterexamples to his first two principles of defeat. I then go on to construct more adequate responses to these objections, using the distinctions I develop in the first part of the paper. (shrink)

This paper is an investigation of the role of comedy in philosophical thinking, particularly of how comedy reveals the erotic dimension of philosophical thinking.In the first half of the paper, I show that the relation between comedy and Eros is a powerful means to understand in what way philosophy is not technē. Philosophy in its erotic and comedic character is, rather, engaged with an appearing of things as ‘birthed’ or ‘living.’ In the second part of the paper, I focus on (...) the role of comedy in the Laches. There I study the complex relationship between philosophy as erotic thinking and andreia or ‘manliness.’ I show that philosophy as erotic must distinguish itself from manliness and that the enactment of this differentiation is the core of the Laches. At the same time, manliness is not simply something that philosophy should not concern itself with. Philosophy must ask the question ‘what is manliness?’ as a way of enacting manliness and overcoming it, in an overcoming through which philosophy comes to its own erotic core. (shrink)

One of the criticisms directed at the accounting profession is that auditing and accounting standards are subjective in nature and do not represent the society's widespread interests and values. This paper examines whether a general consensus exists regarding the significance of incorporating society's values into auditing standards. The examination revealed the lack of such general agreement and further indicated that the perceptual differences are subjective in nature and not influenced by the participant's qualifications, income, experience, gender or marital status.

I this paper, I draw on recent research on the radically embodied and perceptual bases of conceptualization in linguistics and cognitive science to develop a new way of reading and evaluating abstract concepts in social theory. I call this approach Sociological Idea Analysis. I argue that, in contrast to the traditional view of abstract concepts, which conceives them as amodal “presuppositions” removed from experience, abstract concepts are irreducibly grounded in experience and partake of non-negotiable perceptual-symbolic features from which a non-propositional (...) “logic” naturally follows. This implies that uncovering the imagistic bases of allegedly abstract notions should be a key part of theoretical evaluation of concepts in social theory. I provide a case study of the general category of “structure” in the social and human sciences to demonstrate the analytic utility of the approach. (shrink)

The Islamic philosophical, mystical, and theological sub-traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and (...) the soul, the modern definition of death as "brain death," and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre-modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans-cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years. (shrink)

En este trabajo abordamos la cuestión de la inflación tropológica a partir de los trabajos de Hans Kellner y el debate suscitado a partir de ellos con Wallace Martin. Se trata de la proyección indefinida de los tropos desde el lenguaje hacia dominios que lo exceden, tales como la conciencia o un periodo histórico. Nuestro objetivo es revisitar los problemas que acarrea la inestabilidad y la proliferación tropológica con el fin de evaluar el estatus de la solución aportada por la (...) tropología tetrádica contemporánea. Sostenemos que la tesis de la base figurativa del lenguaje siempre debe dar cuenta de la inestabilidad que introducen los tropos en los intercambios lingüísticos. En este sentido, la tétrada tropológica debe ser evaluada a partir de su productividad heurística, de lo que permite o no hacer con el lenguaje, y no como la versión correcta o definitiva de la clasificación de los tropos. Finalmente, todo esto supone el rechazo de la clásica oposición entre lógica y retórica o tropología como una manera de estabilizar el significado. Para ello, dividimos este trabajo en tres apartados: en el primero presentamos las características de la cuestión de la inflación tropológica y lo ejemplificamos con los trabajos de R. Jakobson y H. White; en el segundo, analizamos algunos problemas implicados en la tesis de la base figurativa del lenguaje que da lugar a la inflación tropológica, especialmente el problema de la inestabilidad del significado; en el tercero, presentamos dos objeciones realizadas por Wallace Martin a los trabajos de Kellner con el fin de ilustrar algunas de las dificultades que acarrea este problema. ARK: ark:/s18537960/pmr1iax/5. (shrink)

Unifying the Universe: The Physics of Heaven and Earth presents a non-technical approach to physics for the lay-science enthusiast. This popular textbook, which evolved from a conceptual course at Cornell University, is intended for non-science undergraduate students taking their first physics module. This second edition maintains its unique approach in crossing boundaries between physics and humanities, with connections to art, poetry, history, and philosophy. It explores how the process of scientific thought is inextricably linked with cultural, creative, and aesthetic aspects (...) of human endeavor, opening the readers up to new ways of looking at the world. The text has been fully updated throughout to address current and exciting new topics in the field, such as exo-planets, the accelerating Universe, dark matter, dark energy, gravitational waves, super-symmetry, string theory, big bang cosmology, and the Higgs boson. There is also an entirely new chapter on the Quantum World, which connects the fascinating topics of quantum entanglement and quantum computing. Key Features: Provides a solid, yet accessible, background to basic physics without complex mathematics Uses a human interest approach to show how science is significant for more than its technological consequences Discusses the arts and philosophies of historical periods that are pertinent to the subject. (shrink)

I defend an account of God’s ineffability that depends on the distinction between fundamental and non-fundamental truths. I argue that although there are fundamentally true propositions about God, no creature can have them as the object of a propositional attitude, and no sentence can perfectly carve out their structures. Why? Because these propositions have non-enumerable structures. In principle, no creature can fully grasp God’s intrinsic nature, nor can they develop a language that fully describes it. On this account, the ineffability (...) of God is explained in terms of the inability of our language and mental capacities to grasp God as he really is. I will motivate my account by distinguishing it from a rival proposal. According to this rival, there are no fundamentally true propositions about God’s intrinsic nature. I argue that this rival proposal faces problems that my account does not face. And unlike this rival and other accounts of ineffability, my account provides a fitting explanation of why God is ineffable. God is ineffable because the structure of his intrinsic nature is infinite. (shrink)

A distinctive focus of 19th- and 20th-century Latin American philosophy is the convergence of identity formation and political liberation in ethnically and racially diverse postcolonial contexts. From this perspective, Omar Rivera interprets how a "we" is articulated and deployed in central political texts of this robust philosophical tradition. In particular, by turning to the work of Peruvian political theorist José Carlos Mariátegui among others, Rivera critiques philosophies of liberation that are invested in the redemption of oppressed identities as conditions (...) for bringing about radical social and political change, foregrounding Latin America's complex histories and socialities to illustrate the power and shortcomings of these projects. Building on this critical approach, Rivera studies interrelated epistemological, transcultural, and aesthetic delimitations of Latin American philosophy in order to explore the possibility of social and political liberation "beyond redemption.". (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)