The Ismaili is one of the sub-sects of Shiite sect which in addition to being involved in some specific events in the history of different regions in the world of Islam from India to Iran and North Africa has been able to form governments. The record of Ismaili’s presence in Azerbaijan goes back to the third century A.H and the ruling period of Mosafer and Sajian in the fourth century A.H that continued to Seljuqs and Ilkhanids periods. Upon Mongol attacks (...) the center of Immamat moved to Azerbaijan, during 8 and 9th century A.H and this coincided with the Nezari Ismaili’s internal evaluations in Iran. The level of Ismaili sect’s presence in and its contribution to Azerbaijan between 4th and 10th century A.H is assessed here through a descriptive-analytic method and library studies. (shrink)

Different scholars have considered the Kara Koyunlu “Twelver Shiites”, “Radical Shiites” and some others “Sunnites.” A review of the “criteria for being recognized a Shiite” and comparing them with the Kara Koyunlu can confirm that they were Shiites. However, the Kara Koyunlu must be considered as having a type of Shia referred to as doctrinal Shia and Sufic Shia which having been formed through Shi’ization of the Sunnites and sharing Sufic characteristics, does not belong to any of the common sects (...) of Shia. The present study aims to prove that the Kara Koyunlu were Shiites using descriptive-analytic method and library research. (shrink)

Some philosophers claim that to see something, you must discriminate it from other things, as opposed to merely seeing it as being some way or another. These philosophers often do not clarify what they mean by 'discrimination.' I distinguish five types of discrimination and argue that the plausibility of the claim that seeing something requires discriminating it, as opposed to simply attributing some properties to it, hinges on the type of discrimination under consideration. A weak form of discrimination trivializes the (...) debate, while stronger notions of discrimination cannot be understood without attribution (i.e., representation-as). Attribution appears to form the fundamental level of personal-level representation. Therefore, the claim that seeing requires discrimination is either false or equivalent to the claim that seeing requires seeing-as. (shrink)

Many contemporary philosophers of mind disagree with substance dualism, saying that despite the failure of physical theories of mind, substance dualism cannot be advocated, because it faces more serious problems than physical theories, lacking compatibility with philosophical arguments and scientific evidence. Regardless of the validity of the arguments in support of substance dualism, it is demonstrated in this article that this theory is coherent, with no philosophical or scientific problems. The main arguments of opponents of substance dualism are explained and (...) criticized in this respect. Based on this, it becomes clear that the interaction of soul and body has a reasonable philosophical explanation, the problem of the pairing of soul and body, although it may not have a scientific explanation, it has a philosophical and theological solution, the principle of the physical causal closure lacks conclusive reasons and cannot reject the existence of the soul, the existence of the soul does not contradict the theory of evolution, the dependence of the soul on the brain is compatible with its independence, and finally, the principle of simplicity does not make any problem for accepting the substance dualism. (shrink)

There are passages in Kant’s writings according to which empirical intuitions have to be (a) singular, (b) object-dependent, and (c) immediate. It has also been argued that empirical intuitions (d) are not truth-apt, and (e) need to provide the subject with a proof of the possibility of the cognized object. Having relied on one or another of the a-e constraints, the naïve realist readers of Kant have argued that it is not possible for empirical intuitions to be representations. Instead they (...) have argued for a relationalist reading of empirical intuitions in terms of an acquaintance relation between the subject and the intuited object. -/- For the sake of argument, I will grant the naïve realist reader of Kant that empirical intuitions should satisfy all the a-e constraints. Nevertheless, by incorporating these constraints, one by one, into a representationalist theory of empirical intuitions, I will show that not only doesn’t a naïve realist reading of empirical intuitions follow, but also that the naïve realist has hastily overlooked a range of perfectly representationalist readings of intuitions available to Kant and his representationalist allies. On the positive side, I will argue that there is an extra constraint on intuitions—i.e., that givenness does not require presence to consciousness—that directly goes against any naïve realist account of intuitions. (shrink)

One of Kripke’s innovations concerning the philosophy of language is the doctrine that the truth of some metaphysically necessary propositions is only known a posteriori. The typical example he gives is the identity statement consists of two different proper names that refer to the same referent, like “Hesperus = Phosphorus”. By metaphysically necessary he means that the proposition is true in all possible worlds and by a posteriori knowledge he means that its truth is known by experiment or investigation. Some (...) philosophers have given arguments against Kripke’s doctrine and claimed that such propositions can, also, be known a priori. In this paper, I will defend Kripke’s view by showing that his approach to the issue is linguistic not metaphysical, opposite to his critics. (shrink)

Over the last decade, scholars across the wide spectrum of the discipline of sociology have started to reengage with questions on morality and moral phenomena. The continued wave of research in this field, which has come to be known as the new sociology of morality, is a lively research program that has several common grounds with scholarship in the field of business ethics. The aim of this thematic symposium is to open constructive dialogues between these two areas of study. In (...) this introductory essay, we briefly present the project of the new sociology of morality and discuss its relevance for business ethics. We also review the contributions to this thematic symposium and identify four specific domains where future research can contribute to fruitful dialogues between the two fields. (shrink)

In recent years, research on morality in organizational life has begun to examine how organizational conduct comes to be socially constructed as having failed to comply with a community’s accepted morals. Researchers in this stream of research, however, have paid little attention to identifying and theorizing the key actors involved in these social construction processes and the types of accounts they construct. In this paper, we explore a set of key structural and cultural dimensions of apparent noncompliance that enable us (...) to distinguish between four categories of actors who engage in constructing the label of moral failure: dominant insiders, watchdog organizations, professional members, and publics. The analysis further clarifies which category of actor is more likely to succeed in constructing the label of moral failure under which circumstances, and what accounts they are likely to use, namely scapegoating, prototyping, shaming, and protesting. (shrink)

ABSTRACT:Reports of widespread misconduct in organizations have become sadly commonplace. Sexual abuse in the Catholic Church, accounting fraud in large corporations, and physical and sexual harassment in the military implicate not only the individuals involved, but the organizations and fields in which they happened. In this paper we describe such situations as instances of “moral collapse” and develop a multi-level theory of moral collapse that draws on institutional theory as its central orienting lens. We draw on institutional theory because of (...) its explicit concern with the relationships among individual beliefs and actions, the organizations within which they occur, and the collective social structures in which norms, rules and beliefs are anchored. Our theory of moral collapse has two main elements. First, we argue that morality in organizations is embedded in nested systems of individuals, organizations and moral communities in which ideology and regulation flow “down” from moral communities through organizations to individuals, and moral ideas and influence flow “upward” from individuals through organizations to moral communities. Second, we argue that moral collapse is associated with breakdowns in these flows, and explore conditions under which such breakdowns are likely to occur. (shrink)

The literature on the problem of evil does not draw enough upon the relevant debates in (meta)ethics, and ethical theorists (broadly understood) can engage with the problem of evil as a way of inquiry in their field. I review how the problem of evil is essentially formed based on (evaluative and deontic) ethical judgments, and how responses to it, either theistic or atheistic, are mainly based on the relevant ethical judgments. Meanwhile, though contemporary debates in metaphysics and epistemology have influenced (...) the literature on the problem of evil, the same does not hold true for ethics. This suggests that there are ways to engage with the problem of evil as doing axiology or ethical theory more generally, which may be fruitful regardless of their being theodicy. I end by briefly discussing an example focused on the idea of moral progress. (shrink)

Aesthetics, as that branch of philosophy which deals with the meaning of beauty and various theories of art, has not been treated as a separate subject by the Islamic philosophers and one does not find separate treatises corresponding to the works on aesthetics by such Western philosophers as Hegel, Collingwood, and Croce among those Islamic thinkers who are called the falāsifa or ḥukamā’. In order to fully understand Islamic aesthetics, one has first of all to cull passages here and there (...) from the Peripatetic (mashshā'ī) philosophers. But, in addition, one must turn to the works of the Illuminationist (ishrāqī) school and especially the Sufis for much greater elaboration of the subject. Furthermore, one must add to the written sources the oral tradition, the teachings transmitted from masters of various Islamic arts to their disciples from one generation to another, teachings with have underlined the actual production of Islamic works of art over the centuries and which have not died out to this day. (shrink)

Most representationalists argue that perceptual experience has to be representational because phenomenal looks are, by themselves, representational. Charles Travis argues that looks cannot represent. I argue that perceptual experience has to be representational due to the way the visual system works.

Utilizing a pre-experimental pre-test post-test design, this study investigated the effect of an authentic audio-visual American sitcom on the intercultural sensitivity and intercultural effectiveness of a sample of male and female upper-intermediate English students. To this aim, 34 Iranian EFL students were selected through convenient non-random sampling. In order to assure the participants' homogeneity in English proficiency, the selected students were given the Oxford Quick Placement Test prior to the intervention. Over a 10-week period, the participants were presented with nearly (...) 30-min-long episodes of Friends in a flipped context, two episodes every week uploaded to the accompanying website. An online 10-item quiz on the day of watching and a next-day meeting were held. During the online discussion meetings, the participants discussed cultural questions tailored to the aims of the study. The required data were collected through the administration of the intercultural sensitivity scale and intercultural effectiveness scale in pre- and post-test assessments. The analyses of the data indicated that both ICS and ICE improved significantly during the intervention. However, ICS indicated more improvement. In addition, a semi-structured interview was administered to the participants to examine their perception of the flipped classroom experience. Having analyzed the data using MAXQDA 2020, some significant themes emerged which are reported. On the whole, the participants portrayed positive attitudes toward using technology in flipped classes. The educational and practical implications are discussed. (shrink)

The possibility of acting for normative reasons calls for explanation, considering that such reasons are facts. Facing this issue, some argue that to act for a normative reason, the normative reason and the reason we act for (i.e. the motivating reason) need to be identical. Others reject the idea that normative reasons are facts in the first place. A conciliatory proposal is that by appealing to dispositions we can simultaneously accept that normative reasons are facts and that we can act (...) for them, without accepting the identity of the normative reasons and the motivating reason. After sketching an example of such a view, I mention an obstacle on its way. This view relies heavily on the correspondence relation, to make the action connected to the normative reason via a descriptive belief. It is argued that this is challenging since the correspondence relation might not be suitable to play the metaphysical role needed. (shrink)

In this paper, we consider a collection of filters of a BL-algebra A. We use the concept of congruence relation with respect to filters to construct a uniformity which induces a topology on A. We study the properties of this topology regarding different filters. (© 2007 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim).

In this paper, we consider a collection of filters of a BL-algebra A. We use the concept of congruence relation with respect to filters to construct a uniformity which induces a topology on A. We study the properties of this topology regarding different filters.

In this paper we introduce n -fold implicative basis logic and the related algebras called n -fold implicative BL-algebras. Also we define n -fold implicative filters and we prove some relations between these filters and construct quotient algebras via these filters.

Islamic Philosophy has often been treated as mainly of historical interest, belonging to the history of ideas rather than to philosophy. This is volume challenges this belief. The Routledge History of Philosophy is made up entirely of essays by a distinguished list of writers. They provide detailed discussions of the most important thinkers and the key concepts in Islamic philosophy, from earliest times to the present day. Fifty authors from over sixteen countries have contributed to this volume. Each Together the (...) authors represent a wide variety of views. It includes analysis of Arabic, Persian, Indian, Jewish, Turkish and South East Asian Philosophy, together with extensive discussion of relevant areas of Greek and Western philosophy. An important but so far little understood philosophical tradition is clearly and thoroughly explored in this volume. Islamic philosophy is viewed as a continuing and lively philosophical activity, one which is just as capable of asking relevant questions today as it was in the past. (shrink)

According to a rule of traditional logic concerning the relation between general (or universal) concepts, if a given concept is more general than a second one, then the opposition (or contradictory) of the first concept is more specific than the opposition (or contradictory) of the second one. Kātibī, one of the Muslim logicians in the 13th century, has raised a question against this rule and, by giving some counterexamples, claims that it results in contradiction. Some Muslim logicians have replied to (...) Kātibī, and in this paper I have examined their replies. Also, by using rules of modern logic, we may easily show that either Kātibī's argumentation is fallacious or it does not result in contradiction; however, it seems that if modern logic rules had been represented to Muslim logicians, some of those rules would have been rejected by them. (shrink)

The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the historical (...) process through which Western civilization moved away from the idea of nature as sacred and embraced a world view which sees humans as alienated from nature and nature itself as a machine to be dominated and manipulated by humans. His goal is to negate the totalitarian claims of modern science and to re-open the way to the religious view of the order of nature, developed over centuries in the cosmologies and sacred sciences of the great traditions. Each tradition, Nasr shows, has a wealth of knowledge and experience concerning the order of nature. The resuscitation of this knowledge, he argues, would allow religions all over the globe to enrich each other and cooperate to heal the wounds inflicted upon the Earth. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Background and objectivesThe study of brain functional connectivity alterations in children with Attention-Deficit/Hyperactivity Disorder has been the subject of considerable investigation, but the biological mechanisms underlying these changes remain poorly understood. Here, we aim to investigate the brain alterations in patients with ADHD and Typical Development children and accurately classify ADHD children from TD controls using the graph-theoretical measures obtained from resting-state fMRI.Materials and methodsWe investigated the performances of rs-fMRI data for classifying drug-naive children with ADHD from TD controls. Fifty (...) six drug-naive ADHD children and 56 age matched TD controls were included in this study. The graph measures extracted from rs-fMRI functional connectivity were used as features. Extracted network-based features were fed to the RFE feature selection algorithm to select the most discriminating subset of features. We trained and tested Support Vector Machine, Random Forest, and Gradient Boosting using Peking center data from ADHD-200 database to classify ADHD and TD children using discriminative features. In addition to the machine learning approach, the statistical analysis was conducted on graph measures to discover the differences in the brain network of patients with ADHD.ResultsAn accuracy of 78.2% was achieved for classifying drug-naive children with ADHD from TD controls employing the optimal features and the GB classifier. We also performed a hub node analysis and found that the number of hubs in TD controls and ADHD children were 8 and 5, respectively, indicating that children with ADHD have disturbance of critical communication regions in their brain network. The findings of this study provide insight into the neurophysiological mechanisms underlying ADHD.ConclusionPattern recognition and graph measures of the brain networks, based on the rs-fMRI data, can efficiently assist in the classification of ADHD children from TD controls. (shrink)

BackgroundMoral distress is one of the most important problems that nurses face in their care of patients. Various studies have reported the frequency and severity of moral distress in nurses. However, to date, a comprehensive study that shows the results of these research across the world was not found, therefore due to the importance of this issue, its role in the health of nurses and patients, and the lack of general statistics about it worldwide, the present study was conducted to (...) determine the frequency and severity of moral distress in nurses through a systematic review and meta-analysis.MethodsIn this review study, searching national and international databases of SID, MagIran, IranMedex, IranDoc, Google Scholar, Embase, ScienceDirect, Scopus, CINHAL, PubMed, and Web of Science between 2005 and February 2020 were extracted. The random-effects model was used for analysis, and the heterogeneity of studies with the I2 index was investigated. Data were analyzed using Comprehensive Meta-Analysis.ResultsThe frequency of moral distress in 9 articles with a sample size of 1576 persons was 1.7 ± 0.5 from, in 13 articles with a sample size of 1870 persons, 3.07 ± 0.1 from, in 6 articles with a sample size of 1316 persons, 3.2 ± 0.29 from, in 18 articles with a sample size of 1959 persons, 4.6 ± 0.518 from and in 35 articles with a sample size of 3718 persons, 81.1 ± 4.6 from, and the severity of moral distress in 4 articles with a sample size of 1116 persons, 1.7 ± 0.37 from, in 5 articles with a sample size of 1282 persons, 2.6 ± 0.28 from, in 5 articles with a sample size of 944 persons, 3.9 ± 0.63 from and in 8 articles with a sample size of 901 persons was 82.3 ± 5.4.ConclusionThe results of this study showed that the frequency and severity of moral distress in nurses are high and are a serious problem in nurses. Therefore, policymakers in this field should consider its role in the health of nurses and patients. (shrink)

In this article, we first provide a modified definition of SuperHyperGraphs (SHG) and we call it Restricted SuperHyperGraphs (R-SHG). We then generalize the R-SHG to the neutrosophic graphs and then define the corresponding trees. In the following, we examine the Helly property for subtrees of SuperHyperGraphs.

This paper scrutinizes the dialogical character of knowledge from the perspectives of Hegel’s and Davidson’s philosophies. First, it outlines their analogous trains of thought, particularly their “anti-representational” and “intersubjective” accounts of knowledge. Second, it draws a parallel between the two by discussing their contrasting views of the structure and goal of knowledge, showing that while Davidson advocates an open-ended, scheme-less empirical knowledge, Hegel maintains the notion of a (universal-rational) scheme and a goal-oriented dialectical process in which “the true is the (...) whole.” This section then critically traces their underlying disagreement to their divergent views on the nature of meaning, language, and thought. Finally, it argues that their views can be seen as complementary to two versions of dialectic, showing that while Hegel’s approach, akin to Platonic dialectic, focuses on the self-contained and “Truth”-oriented “negotiational” movement of ideas, Davidson’s, reminiscent of Socratic elenchus, emphasizes the truth-oriented ‘conversational’ interaction of subjects exchanging concepts. (shrink)

Knowledge and its desacralization --What is tradition? -- The rediscovery of the sacred : the revival of tradition -- Scientia sacra -- Man, pontifical and Promethean -- The cosmos as theophany -- Eternity and the temporal order -- Traditional art as fountain of knowledge and grace -- Principal knowledge and the multiplicity of sacred forms -- Knowledge of the sacred as deliverance.