The book provides a deep account of the use of computational thinking (CT) skills in education, with a focus on individual, social and cultural elements, and dives into issues foregrounding CT skills. Although the chapters of the book provide important educational and practical implications for the reader, methodological choices and the lack of theoretical connections of CT concepts curtail the use of CT skills in education, from a constructionist view.

This article is an attempt to construct a new approach to and narrative of early Ottoman conquests in Thrace in the 1360s and 1370s. It argues that the so-called second capital of the Ottomans, Adrianople (Edirne), was conquered three times through a detailed evaluation of known, neglected, or unknow sources. The second conquest was almost certainly by frontier lords who conquered the city for their own interests. At the same time, the article challenges the unilinear rise paradigm within the Ottoman (...) studies. It showcases that, in the given period, the political arena between Ottomans, Byzantines, and other Turkish lords was open to various contingencies and dominated through constant negotiations among various parties. The practices of conquest, loss, and reconquest by those various parties determined the color of struggles not only in the case of Adrianople but also various other Thracian towns. The article finally sheds light on the role of a suppressed group of frontier lords who had their own political claims and agenda, betimes contrary to the Ottoman center. In the final analysis, this is an attempt to understand how new historical reconstructions may open up ways to conceptualize the political and social nature of the region in this period. (shrink)

[1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.

Dans son influent Proofs and Refutations (Preuves et Réfutations), Lakatos introduit les méthodes de preuves et de réfutations en discutant l’histoire et le développement de la formule V — E+F = 2 d’Euler pour les polyèdres en 3 dimensions. Lakatos croyait, en effet, que l’histoire du polyèdre présentait un bon exemple pour sa philosophie et sa méthodologie des mathématiques, incluant la géométrie. Le présent travail met l’accent sur les propriétés mathématiques et topologiques qui sont incorporées dans l’approche méthodologique de Lakatos. (...) Pour chaque exemple et contre-exemple utilisé par Lakatos, nous présenterons brièvement sa contrepartie topologique, ce qui nous permettra de présenter les fondations et les motivations mathématiques derrière sa philosophie de la méthodologie des mathématiques et finalement, par ce fait même, nous développerons certaines intuitions sur le fonctionnement de ses notions d’heuristique négative et d’heuristique positive. (shrink)

Dans son influent Proofs and Refutations (Preuves et Réfutations), Lakatos introduit les méthodes de preuves et de réfutations en discutant l’histoire et le développement de la formule V — E+F = 2 d’Euler pour les polyèdres en 3 dimensions. Lakatos croyait, en effet, que l’histoire du polyèdre présentait un bon exemple pour sa philosophie et sa méthodologie des mathématiques, incluant la géométrie. Le présent travail met l’accent sur les propriétés mathématiques et topologiques qui sont incorporées dans l’approche méthodologique de Lakatos. (...) Pour chaque exemple et contre-exemple utilisé par Lakatos, nous présenterons brièvement sa contrepartie topologique, ce qui nous permettra de présenter les fondations et les motivations mathématiques derrière sa philosophie de la méthodologie des mathématiques et finalement, par ce fait même, nous développerons certaines intuitions sur le fonctionnement de ses notions d’heuristique négative et d’heuristique positive. (shrink)

Hans Reichenbach introduced two seemingly separate sets of distinctions in his epistemology at different times. One is between the axioms of coordination and the axioms of connections. The other distinction is between the context of discovery and the context of justification. The status and nature of each of these distinctions have been subject-matter of an ongoing debate among philosophers of science. Thus, there is a significant amount of works considering both distinctions separately. However, the relevance of Reichenbach's two distinctions to (...) each other does not seem to have enjoyed the same amount of interest so far. This is what I would like to consider in this paper. In other words, I am concerned with the question: what kind of relationship is there between his two distinctions, if there is any? (shrink)

ABSTRACT There is growing interest in epistemic injustice and its connection to education. However, the relation between social studies and epistemic injustice has not yet been adequately explored and this topic has been given insufficient attention by social studies educators. But it is regarded as an important resource for students who are socially disadvantaged to render their experiences intelligible. However, due to its unique status, it has also been an effective tool for those who are in power and want to (...) maintain social inequalities. For that reason, social studies is the subject most likely to give rise to epistemic injustice in the classroom. In this paper, we address this issue that is currently coming to the fore in social studies. We argue that cultivating moral sensitivity plays a substantive role in overcoming epistemic injustice and this cultivation comes with shaping student’s schemas by integrating the interpretive resources into social studies. (shrink)

ABSTRACT There is growing interest in epistemic injustice and its connection to education. However, the relation between social studies and epistemic injustice has not yet been adequately explored and this topic has been given insufficient attention by social studies educators. But it is regarded as an important resource for students who are socially disadvantaged to render their experiences intelligible. However, due to its unique status, it has also been an effective tool for those who are in power and want to (...) maintain social inequalities. For that reason, social studies is the subject most likely to give rise to epistemic injustice in the classroom. In this paper, we address this issue that is currently coming to the fore in social studies. We argue that cultivating moral sensitivity plays a substantive role in overcoming epistemic injustice and this cultivation comes with shaping student’s schemas by integrating the interpretive resources into social studies. (shrink)

The paper argues that pain is not a good counter-example to the privation theory of evil. Objectors to the privation thesis see pain as too real to be accounted for in privative terms. However, the properties for which pain is intuitively thought of as real, i.e. its localised nature, intensity, and quality are features of the senso-somatic aspect of pain. This is a problem for the objectors because, as findings of modern science clearly demonstrate, the senso-somatic aspect of pain is (...) neurologically and clinically separate from the emotional-psychological aspect of suffering. The intuition that what seems so real in pain is also the source of pain’s negative value thus falls apart. As far as the affective aspect of pain, i.e. ”painfulness’ is concerned, it cannot refute the privation thesis either. For even if this is indeed the source of pain’s badness, the affective aspect is best accounted for in privative terms of loss and negation. The same holds for the effect of pain on the aching person. (shrink)

The aim of this paper is two-fold: firstly, to argue for the claim that the two problems of geometry presented in the Meno seems to be connected to each other, and secondly, to offer, in connection with the first claim, a conjecture concerning the nature of the second problem of geometry brought up in the dialogue at 86e. This paper offers, in particular, a historical reconstruction of how we should understand this problem of construction in geometry.

The aim of this paper is two-fold: firstly, to argue for the claim that the two problems of geometry presented in the Meno seem to be connected to each other, and secondly, to offer, in connection with the first claim, a conjecture concerning the nature of the second problem of geometry brought up in the dialogue at 86e. This paper offers, in particular, a historical reconstruction of how we should understand this problem of construction in geometry.

_ Source: _Volume 24, Issue 1, pp 1 - 30 Naḥmanides’ commentary on the Torah, in which he combined literal, midrashic, and kabbalistic comments side by side, is one of the best known and most influential exegetical works of the Middle Ages. This article concentrates on the esoteric exegesis in this commentary and argues that Naḥmanides’ kabbalistic interpretation employs two types of exegesis—_perush_ and _remez_—each of which represents a separate hermeneutic approach and thus a different reading of the biblical text. (...) Focusing on the innovative and less familiar _remez_ approach, the article describes its essence, characteristics, and the historical context of its emergence. (shrink)

This article explores the ascetic tendencies of Naḥmanides as reflected in his oeuvre as a whole, including his halakhic, kabbalistic, exegetical, and philosophical output. A close examination of Naḥmanides’s kabbalistic commentary to a talmudic sugiya concerning the differences between oaths and vows uncovers the austere and ascetic ethos in his teaching and its central place in his religious world. This perspective is linked to the nature of human beings and the human soul, the relationship between body and psyche, the meaning (...) of life and the overcoming of death, and the status of the Torah and the connection between observance of the commandments and the voluntary hasidic ethos. (shrink)

The question of whether knowledge is definable in terms of belief, which has played an important role in epistemology for the last 50 years, is studied here in the framework of epistemic and doxastic logics. Three notions of definability are considered: explicit definability, implicit definability, and reducibility, where explicit definability is equivalent to the combination of implicit definability and reducibility. It is shown that if knowledge satisfies any set of axioms contained in S5, then it cannot be explicitly defined in (...) terms of belief. S5 knowledge can be implicitly defined by belief, but not reduced to it. On the other hand, S4.4 knowledge and weaker notions of knowledge cannot be implicitly defined by belief, but can be reduced to it by defining knowledge as true belief. It is also shown that S5 knowledge cannot be reduced to belief and justification, provided that there are no axioms that involve both belief and justification. (shrink)

We show that knowledge satisfies interpersonal independence, meaning that a non-trivial sentence describing one agent’s knowledge cannot be equivalent to a sentence describing another agent’s knowledge. The same property of interpersonal independence holds, mutatis mutandis, for belief. In the case of knowledge, interpersonal independence is implied by the fact that there are no non-trivial sentences that are common knowledge in every model of knowledge. In the case of belief, interpersonal independence follows from a strong interpersonal independence that knowledge does not (...) have. Specifically, there is no sentence describing the beliefs of one person that implies a sentence describing the beliefs of another person. (shrink)

This article argues that considerations of moral psychology support the traditional stringency of the rule according to which fiduciaries who get involved in a potential conflict of interest shall be stripped of all their gains. The application of the rule, regardless of good faith on the part of the fiduciary, is being contested by courts and academia alike. The article is focused on the ‘deterrence’ justification for the rule, and argues that its unusual strictness should be read as a response (...) to a substantial risk of conscious-silencing self-deception. Given the knowledge gap between them, the principal is very much dependent on the fiduciary's personal integrity but, in the grip of self-deception, the fiduciary's inner checks break down so that manipulative transactions are approved as harmless ones. Two distinctive features of the fiduciary relationship increase the chances that even a professional and virtuous fiduciary will be moved by self-deception to misapprehend the harm which a conflict of interest might cause to the principal: first, the wide discretion in the application of the fiduciary's duty to specific situations; and, second, the power gap between the fiduciary and the principal which enhances the temptation to exploit the fiduciary's position. This risk can only be averted by the more stringent version of the rule, as it is only by preventing the fiduciary from ever considering the legitimacy of a specific conflict of interest that we can hinder the process of reflection which is so prone to being subverted by self-deception. (shrink)

Three notions of definability in multimodal logic are considered. Two are analogous to the notions of explicit definability and implicit definability introduced by Beth in the context of first-order logic. However, while by Beth’s theorem the two types of definability are equivalent for first-order logic, such an equivalence does not hold for multimodal logics. A third notion of definability, reducibility, is introduced; it is shown that in multimodal logics, explicit definability is equivalent to the combination of implicit definability and reducibility. (...) The three notions of definability are characterized semantically using (modal) algebras. The use of algebras, rather than frames, is shown to be necessary for these characterizations. (shrink)

It is known that issues related to destiny are among the most vivid questions and problems of religious thought and life. As far as the history of Islamic thought is concerned, it is seen that some differences of approach regarding destiny have been discussed on political and theological grounds. Because of this debate, deep divisions have emerged among Muslims rather than mutual exchange of ideas and understanding. Muslims still engage in problematic practices and thoughts caused by some wrong perceptions of (...) destiny. It is necessary to scrutinize the problematic areas in terms of the transmission of this situation from generation to generation. In this context, considering that individuals acquire their beliefs and perceptions of destiny by being influenced by environments such as family and school, it is thought that the approaches and attitudes of teachers who provide religious education in formal educational institutions towards the belief in destiny are decisive and effective on students. The subject and purpose of our study is to examine the results of teachers’ perceptions of destiny, how they are shaped and what kind of readiness they are in regarding the issue. In this study, which was conducted with a sample group consisting of teachers working at the Ministry of National Education, the perceptions of destiny of Imam Hatip High School Vocational Lessons and RCMK teachers were tested through various socio-demographic variables and questions prepared by the researcher. Imam Hatip High School Vocational Lessons and RCMK teachers’ perceptions of destiny were measured with a survey method consisting of questions that are different from each other and in which the correlation between them is tried to be kept strong and meaningful. According to the findings, it is observed that there are some problematic areas in the sample group considering the intensity of the answers given to questions such as sectarian affiliation, religious knowledge, being able to correctly interpret the basic reference sources of religion, knowing the basic concepts and approaches related to destiny and being able to use them correctly. In addition, a significant difference was found in the sample group’s approaches to some sectarian issues depending on the age variable. This shows that as a result of this and similar studies, the principles of Islamic belief should be examined in accordance with their authentic structure and the natural difference between religion and religious interpretation should be preserved. With this study, the importance of some methodological sensitivities, such as how religion and sectarian should be understood, seems to have increased further. (shrink)

We discuss the evolution of the distributive double noun (quivis) in biblical Hebrew. This construction developed from an asyndeton in Classical Biblical Hebrew (e.g., איש איש) into a syndeton in Late Biblical Hebrew (e.g., איש ואיש), a process that makes it an important diachronic marker in classifying and analyzing these two varieties of the language.

In the present study, inspired by the studies in the literature, we consider Min matrix and its Hadamard exponential matrix family whose elements are Chebyshev polynomials of the first kind. Afterwards, we examine their various linear algebraic properties and obtain some inequalities. Furthermore, we shed light on the results we obtained to boost the clarity of our paper with the illustrative examples. In addition to all these, we give two MATLAB-R2023a codes that compute the Min matrix and the Hadamard exponential (...) matrix with Chebyshev polynomials of the first kind entries, as well as calculate some matrix norms. (shrink)

The Monographs produced by the International Agency for Research on Cancer (IARC) apply rigorous procedures for the scientific review and evaluation of carcinogenic hazards by independent experts. The Preamble to the IARC Monographs, which outlines these procedures, was updated in 2019, following recommendations of a 2018 expert Advisory Group. This article presents the key features of the updated Preamble, a major milestone that will enable IARC to take advantage of recent scientific and procedural advances made during the 12 years since (...) the last Preamble amendments. The updated Preamble formalizes important developments already being pioneered in the Monographs Programme. These developments were taken forward in a clarified and strengthened process for identifying, reviewing, evaluating and integrating evidence to identify causes of human cancer. The advancements adopted include strengthening of systematic review methodologies; greater emphasis on mechanistic evidence, based on key characteristics of carcinogens; greater consideration of quality and informativeness in the critical evaluation of epidemiological studies, including their exposure assessment methods; improved harmonization of evaluation criteria for the different evidence streams; and a single-step process of integrating evidence on cancer in humans, cancer in experimental animals and mechanisms for reaching overall evaluations. In all, the updated Preamble underpins a stronger and more transparent method for the identification of carcinogenic hazards, the essential first step in cancer prevention. (shrink)

Rebbetzin Yehudis Samet has double vision - and in this charming and stimulating book she shares her gift with us. What kind of double vision? How often have we been sure, positive, willing to swear - that someone did something terrible? After all, seeing is believing, isn't it? Not always. It is all too easy to misinterpret facts and think the worst, instead of the best. Rebbetzin Samet teaches us how to look for the truth, instead of the obvious. And (...) she does it in a very enjoyable way, through a wealth of stories that have surprise endings. Everyone loves surprises, especially when they are as pleasant as these. Read, enjoy and see how your perceptions change for the better! (shrink)

Trilling's "larger naturalism," acknowledging as it does the value of mystery and the power of fact, aligns him with Arnold and Freud and Forster in an effort to synthesize the legacies of the Enlightenment and of the Romantic movement: conscious of the authority of the imagination, he "never deceives himself into believing that the power of the imagination is sovereign, that it can make the power of circumstance of no account" ; committed to reason and to an ideal of rational (...) order, he is yet continuously aware of the limits of reason, of the rational intellect's potential tyranny over the emotions, of those forces within men and without which frustrate the mind's will to organize and control experience.1 And this "larger naturalism," with its emphasis upon "a social tradition," implicates Trilling in a particular view of the novel - a view which may be said to inform all of his thinking but which achieves its fullest and clearest expression in such well-known essays as "Manners, Morals and the Novel" and "Art and Fortune." "The novel," he remarks in the first of these polemics, "...is a perpetual quest for reality, the field of its research being always the social world, the material of its analysis being always manners as the indication of the direction of man's soul” . · 1. Nathan A. Scott, Jr., makes substantially the same point in his superb and very nearly definitive account of Trilling's "Anxious Humanism" . Readers familiar with Professor Scott's study will recognize at once the deep and general indebtedness which I am pleased to acknowledge here. Tom Samet is an instructor in literature at Douglass College, Rutgers University. He is currently preparing essays on Henry James and on Conrad and Hemingway. "The Modulated Vision" is part of a study, in progress, of Lionel Trilling and the Anxieties of the Modern. (shrink)

The Qurʾān is certainly the last of the divine teachings and the most perfect. While this holy book has a perfect miraculous feature, especially since its rules are valid until the Day of Judgment, it also contains many unique features in terms of style and content. The Qurʾān firstly asks people to understand it thoroughly and live it in their lives. In order for them to live, they must first correctly understand the messages that the Qurʾān gave to people. In (...) order to understand it well, they must either know the language it uses or try to understand it through translations. It is obvious that it is not practically possible for all people to know Arabic. Because people have different languages, cultures, and races due to the wisdom of Allah. Therefore, nations who speak different languages in the world have translated the Qurʾān into their own languages in order to understand what the Qurʾān means and to apply its rules to their lives. It is a fact that the Qurʾān was partially translated into different languages during the reign of Prophet Muḥammad (pbuh). As a matter of fact, Salmān al-Fārisī's (d. 36/656 [?]) (r.a.) translation of Surah Fatiha into Persian and the translation of the verses in the letters that our Prophet (pbuh) had written in order to invite communities speaking different languages to Islam can be given as an example to this situation. The Qurʾān has been many times interpreted, mealed, and translated into different languages of the world since the time it was revealed to the present day. There is no doubt that the translation of the Qurʾān will continue as long as people speak different languages until the end of the worldly life. It is mentioned in the sources that the first translation of the Qurʾān into Kazakh was made by Mūsā Jārullāh (d. 1368/1949) at the beginning of the 20th century. However, this translated work was not published and remained only as a manuscript. Another important issue is the scholars' thoughts on the language of the translation in question. As a matter of fact, according to them, the language of the translation is Tatar, not Kazakh. In this study named as ‘TheTranslation Issue of Mutashābih Expressions in the Example of Kazakh Translations Prepared in the 20th Century’ five important Kazakh translation works were examined prepared in the 20th century, named as Qurʾān Shareef Kazakhsha Magina Jane Tusinigi of Khalifa Altay (d. 1424/2003), Qurʾān Kareem Kazakhsha Avdarmasi of Azīz Akituli (d. 1434/2013) and Makash Akituli (d. 1424/2003), Qurʾān Kareem Jane Onin Kazakhsha Maginasi of Nurali Oserov (d. 1435/2014) and Jumabay Istaeev (d. 1422/2001), Qurʾān Kareem of Ratbek Nisanbayuli and Vahap Kidirhanuli and Qurʾān Kareem Kazakhsha Magina Jane Tusinigi of Vahap Kidirhanuli. First, the lives of the authors, the general evaluations of those works, the language of the published works, the problematic aspects, and technical features in terms of method and content were discussed. In the next step, how the translators translated the khabarī attributes, which are among the mutashâbih expressions in the Holy Qurʾān, into Kazakh and the problems that these translations cause are addressed. One of the most important subjects and issues of the science of tafsīr, which has an important place in the scientific tradition of the Islamic religion, is undoubtedly the issue of mutashabihs in the Qurʾān, and the subject has been discussed by especially theologians in many scientific traditions in the historical process. Allah almighty, the Creator of all realms, informs people of some of his qualities in the Qurʾān so that we can know himi and have knowledge of what kind of being Allah is. Through revelation, Allah introduced himself to his believers via an understandable language framework which includes appropriate comparisons and metaphors. This presentation has also been realized through the ḥadīths of Prophet Muḥammad (pbuh). Therefore, these two sources inform us Allah's qualities Khabarī qualities refer to those that are reported in verses and ḥadīths and that are fixed by revelation. In this article, the eleven verses in which the mutashābih adjectives that are attributed to Allah, such as yad, vach, ayn, istiwa, kabza, macī', and etā, are considered as examples. Understanding the qualities of Allah correctly is very important in terms of having a affirmative and corrective faith. This study aims to reveal what kind of kalamī view Kazakh translators use when interpreting mutashābih expressions into Kazakh. In addition, in the study, mutashābih expressions should be interpreted within the boundaries determined by the Qur'ān and the Science of Ḥadīth, with expressions that can be accepted by the human mind, without falling into simile and embody. To our knowledge this is the first study focusing on on the issue of translating mutashābih expressions in Kazakh translations made in Kazakhstan in the 20th century. (shrink)

The paper argues that there are good reasons to frame the categories of equitable liability around the concept of conscience. A quick look at recent case law reveals an increasing use of conscience categories to discourage overly selfish behaviour among parties to commercial relationships. Critics discard 'conscionability' as an empty category of reference, or see it as a dangerously subjective point of reference. I want to show that the critics assume a very specific, and controversial, model of conscience in which (...) it is a mere subjective psychological disposition to follow one's hunch about right and wrong. Instead, conscionability should be interpreted in accordance with the Kantian objectivist model, as referring to the point of convergence between people's motivation to do good and their commitment to objective moral norms. On this model, conscience has a strong public aspect as the reasons on which it operates apply to all reasonable human beings at all times. (shrink)

The literary source of the main ideas in Aumann's article "Backward Induction and Common Knowledge of Rationality" is exposed and analyzed. The primordial archetypal images that underlie both this literary source and Aumann's work are delineated and are used to explain the great emotive impact that this work had on the community of game theorists.