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'Alā' al-dīn al-Kirmānī was a member of the 'Abd al-Ra'mān Jāmī (Mullā Jāmī, d. 1492) circle who lived during the reign of the Timurid ruler 'usayn Bāyqarā (A.R. 1470-1506) and at the same time, he is a scholar who dedicated his works to Me'med II (A.R. 1444-6 and 1451-81) and Bāyezīd II (A.R. 1481-1512). Although we do not have much information about his life, we have the opportunity to examine his thoughts through his works. Therefore, this study aims to examine the development of Kirmānī's thought on the soul and the soul-body relationship through his three works. Kirmānī, who aims to make the science of dream interpretation a science with a determined subject, issues and principles, focused on Avicenna's understanding of the soul as the subject of the science of dream interpretation in his two works entitled al-'Asharah al-kāmilah and Lawāmi' tanwīr al-maqām fī jawâmi' ta'bîr al-manām, which he wrote on this subject. However, in his works he also combined the methodology of the Akbarian tradition, which he belonged, with Ibn Sīnā's understanding of the soul in his works. On the other hand, his treatise entitled Mas'ala min 'ilm ma'rifah alnafs appears to be his most striking work, in which he claims that "the soul and the body are one thing". As this is a newly discovered work of Kirmānī, we have also included its critical edition in the appendix. In his treatise, Kirmānī mentions that the soul and the body are one and the same thing in terms of being abstract and being a body and in this way, he applies the Akbarian understanding of existence based on the distinction between the immutable entities (a'yān al-thābita), the subt world ('ālam al-mithāl) and the visible world ('ālam almulk wa al-shahāda), to Avicenna's soul-body dualism. In this way, he aims to resolve the difficulties arising from the nature of the soul and the body. The study attempts to show Kirmānī's original theory of the soul, based on Avicenna's interpretation and Akbarian principles. In the article, Kirmānī's view of the soul in the above-mentioned works has been examined according to the possible writing order based on content and style -since the actual order of writing is not known-in order to show its gradual change/development. However, his peripatetic views on the soul have been compared with those of Avicenna, and his original view of the soul has been compared with the views of Ibn 'Arabī-Mullā Jāmī. Finally, this study aims to show the contributions of the Herat school and the Mullā Jāmī circle to the Ottoman intellectual life by unearthing Kirmānī's works, the only surveving copies of which are in Anatolia. [ABSTRACT FROM AUTHOR]

What do language models (LMs) do with language? They can produce sequences of (mostly) coherent strings closely resembling English. But do those sentences mean something, or are LMs simply babbling in a convincing simulacrum of language use? We address one aspect of this broad question: whether LMs' words can refer, that is, achieve "word-to-world" connections. There is prima facie reason to think they do not, since LMs do not interact with the world in the way that ordinary language users do. Drawing on the externalist tradition in philosophy of language, we argue that those appearances are misleading: Even if the inputs to LMs are simply strings of text, they are strings of text with natural histories, and that may suffice for LMs' words to refer. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UIS is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The arrival of generative artificial intelligence (AI) is fundamentally different from prior technologies used in educational settings. Educators and researchers of online, blended, and in-person learning are still coming to grips with how to employ current AI technologies in the learning experience, let alone understanding the potential consequences that future and unknown developments in AI will produce. Despite potential risks, AI may revolutionize previous models of teaching and learning, and perhaps create opportunities to realize progressive educational goals. Given the longstanding tradition of using philosophy to examine questions surrounding ethics, ontology, technology, and education, the purpose of this critical reflection paper is to draw from prominent philosophers across these disciplines to address the question: how can AI be employed in future educational contexts in a humanizing and ethical manner? Drawing from the work of Gunther Anders, Michel Foucault, Paolo Freire, Benjamin Bloom, and Hannah Arendt, we propose a framework for assessing the use and ethics of AI in modern education contexts regarding human versus AI generated textual and multimodal content, and the broader political, social, and cultural implications. We conclude with applied examples of the framework and implications for future research and practice. [ABSTRACT FROM AUTHOR]

This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology. [ABSTRACT FROM AUTHOR]

The interview given by Marina F. Bykova, Professor of Philosophy at the Department of Philosophy and Religious Studies at North Carolina State University (USA), and the Editor-in-Chief of the journal Studies in East European Thought. She earned her PhD and Dr. Habil in Philosophy from the Institute of Philosophy, Russian Academy of Sciences (Moscow, Russia), where she worked until relocating to the USA in 2000. Bykova specializes in the history of nineteenth century continental philosophy, with a particular focus on German idealism. She has also written extensively on Russian philosophy and intellectual tradition. She has published 11 books and over 250 scholarly articles. Her forthcoming book, Hegel's Philosophy of Nature: A Critical Guide, is set to be released by Cambridge University Press in 2024. [ABSTRACT FROM AUTHOR]

As artificial intelligence (AI) integrates across social domains, prevailing technical paradigms often overlook human relational needs vital for cooperative resilience. Alternative pathways consciously supporting dignity and wisdom warrant consideration. Integrating seminal insights from virtue and care ethics, this article delineates the following four cardinal design principles prioritizing communal health: (1) affirming the sanctity of life; (2) nurturing healthy attachment; (3) facilitating communal wholeness; and (4) safeguarding societal resilience. Grounding my analysis in the rich traditions of moral philosophy, I argue that these principles scaffold sustainable innovation trajectories that consciously center shared welfare advancement over detached technical capabilities or efficiency benchmarks alone. Elucidating connections with pioneering initiatives demonstrates fragments of this vision taking embryonic shape, yet pervasive adoption remains largely aspirational to date. Fulfilling dignity-based artificial intelligence demands ongoing collective commitment beyond firms' profit motives or governance proceduralism. My conclusions urge technology policies and priorities directed toward empowering the vulnerability of people rather than controlling the optimization of systems. [ABSTRACT FROM AUTHOR]

This article explores the traditional understanding of philosophy of religion as a discipline focused on proving the existence of God through reason and logic. However, the author argues for a more experiential and contemplative approach that prioritizes the heart over the head. They advocate for blurring the boundaries between theory and practice and highlight the existence of atheistic critiques of theism. The article suggests that philosophy of religion should consider the lived experience and subjective aspects of religious belief. Additionally, the text discusses the concept of reframing the discussion about the human condition and its relationship to the divine, emphasizing the ideas of theologian Karl Rahner. The author suggests that philosophy of religion should focus on the subjective and lived experiences of individuals, rather than formal logic or objective reasoning. They also emphasize the importance of love and the pursuit of happiness in the spiritual journey. The text concludes by summarizing the contributions of various authors to a special issue on philosophy of religion, which includes discussions on topics such as gender, history, and different religious traditions. [Extracted from the article]

The paper deals with the work Philosophia Sacra: Or The Principles of Natural Philosophy. Extracted from Divine Revelation, published in 1753 by the relatively unknown English clergyman Samuel Pike (circa 1717 - 1773). This work falls within the tradition of the so-called Mosaic physics, a specific Early Modern endeavor to build natural philosophy based on a literal reading of the Holy Scriptures, particularly the first chapters of the book of Genesis attributed to Moses - hence the term "Mosaic." For this reason, at the beginning of the paper, the author seeks to introduce the fundamental ideas of this movement as expressed by its key proponents, namely L. Daneau, O. Casmann, and K. Aslakssøn. In the subsequent analysis of Pike's natural-philosophical conception, the author highlights its specific features, including obvious Newtonian influences on the one hand (Pike's work was written about a century and a half later than the texts of the 'founding fathers' of Mosaic physics and must have been influenced by the contemporary discourse). On the other hand, Pike's work exhibits strong, albeit implicit, similarities with the ideas of J. A. Comenius, another thinker associated with Early Modern Mosaic physics (and often considered its most significant representative, which are explored in the concluding part of the text. It can be said that Pike's work appears as a remarkable and highly original culmination of the Mosaic natural philosophy tradition, combining a range of seemingly unexpected, if not outright contradictory, motifs. [ABSTRACT FROM AUTHOR]

The article is a review of the book "Exploring Spirituality from a Post-Jungian Perspective: Clinical and Personal Reflections" by Ruth Williams. The book delves into the connection between Jungian psychology and spirituality, exploring a wide range of spiritual topics from a personal and clinical perspective. Williams argues that spirituality is an essential component of individuation and advocates for the integration of psychology and spirituality. The book covers various aspects of spirituality, including daily practices, ethical dilemmas, and esoteric topics. It takes an open-ended approach, encouraging readers to examine their own relationship to spirituality. [Extracted from the article]

Alasdair MacIntyre’s work has developed from influences spanning different schools of thought. One particular thread can be traced between the works of Nietzsche and Weber demonstrating MacIntyre’s ability to respond to positions he opposes, as well as developing beyond their excesses and deficiencies. This work traces the Nietzschean origin to many of Weber’s positions. From here it tracks the parallels and divergences of Weber to MacIntyre, specifically comparing the ideas of vocations and practices, and the pedagogies of each. Concluding in a discussion of MacIntyre’s considerations of human flourishing, and how his overall position avoids the problematics of both Nietzsche’s and Weber’s over-individualism and relativism, the work argues for future engagement with other non-Thomist-Aristotelian influences on MacIntyre’s thought. [ABSTRACT FROM AUTHOR]

This article explores the concept of tradition as the broader ethical dimension in governance networks. We comprehensively address the notions of traditions from the work of the philosopher Alasdair MacIntyre and the economist Friedrich Hayek. Unlike the standard view, MacIntyre and Hayek offer some common understanding regarding the role of tradition in society. Both authors find support in the natural law tradition through different paths. Based on a review of their works, we point to preliminary directions for considering the dynamic of traditions in governance networks. Traditions involve spontaneous and organized means, the sharing of accumulated wisdom, and the ground to define the common good. Network governance represents a context where different traditions meet. [ABSTRACT FROM AUTHOR]

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world. [ABSTRACT FROM AUTHOR]

The article provides a review of Sami Pihlström's book "Toward a Pragmatist Philosophy of the Humanities." Pihlström argues that pragmatism can offer a comprehensive framework for the humanities, addressing the limitations of other perspectives. However, the reviewer disagrees with Pihlström's focus on the similarities between the sciences and humanities, suggesting that the humanities have distinct ways of generating knowledge. The reviewer proposes a practice-based realism framework and emphasizes the importance of relevance in the humanities. They also suggest considering empirical studies of scientific practice and argue for a more dynamic relationship between humanistic practices and philosophical generalization. The article concludes by highlighting the need for humanists to reclaim their voices. [Extracted from the article]

The focus of this article is the examination of potential applications of linguistic philosophy, particularly the philosophy of natural language, to elucidate certain aspects of cosmology. Using the foundational principles of Strawson's descriptive metaphysics as a guide, the article suggests plausible strategies for employing the tools of linguistic philosophers in analyzing key concepts within, for example, Chinese cosmology. The vast majority of researchers of Chinese cosmology used one of the two most common approaches -- historical or philosophical. The historical approach involved the analysis of the cosmological concept of crises through the prism of the history of the development of socio-cultural and political factors, as well as through the analysis of the historical development of the main ideas and texts. The philosophical approach considered the cosmological concept as a "philosophical school", tending to consider cosmology in the context of comparison with the Western tradition of philosophy and science. Both approaches have significant limitations. Strawson is not a classic representative of linguistic philosophy, because his approach to using the methodology of the school of everyday language is original and allows returning metaphysics to the field of view of analytical philosophy. His metaphysical essay on the model of the relationship between language and the world does not raise questions about the criteria of existence. This is important because Chinese cosmology is closely related to cultural factors and rituals. It is the analysis of cosmology as a complete system that should become the main task of the researcher. The methodology of the school of everyday language in Strawson's interpretation is seen as promising for providing an original interpretation and clarification of some main points of non-European cosmology. The goal is to assess whether the methodology of Ordinary Language Philosophy remains relevant for advancing cosmological and metaphysical accounts. [ABSTRACT FROM AUTHOR]

This study argues that, for Hobbes, rhetoric was an important linguistic and conceptual apparatus available in his time, especially for the description of physical phenomena in the nascent experimental science of the English 17th century. Considering that the epistemic parameters for describing this science were yet to be developed, Hobbes sought solutions in the doctrines of the arts of good speech, starting with his anthropology. The notion of conatus in Hobbes indicates the weight of the classical rhetorical tradition in his philosophy, with emphasis on Aristotle, the Stoics and Quintilian. We will see how rhetoric, articulated with physics and ethics, constituted a relevant paradigm of expression and research for Thomas Hobbes on conatus and went beyond the ornamentation of the text in his study of bodies. [ABSTRACT FROM AUTHOR]

Since the early 20th century, two new disciplines emerged in the tradition of analytic philosophy: meta-ethics and political epistemology. Nevertheless, debates on such questions go back to the ancient Greeks and, in particular, to the debates between Plato and Protagoras. This article elucidates the controversy between Plato and the influential sophist Protagoras from the perspective of contemporary meta-ethics and political epistemology. It argues that the main motivation of Plato's philosophical endeavors is to overcome Protagoras's skeptical claims that no moral facts and no moral knowledge applicable to political issues exist. The paper defends the thesis that there exists a deep disagreement between Protagoras and Plato on the existence of moral facts and moral knowledge. A deep disagreement is a disagreement that cannot be resolved through the use of reasons and arguments. Applying the foundationalist approach Robert J. Fogelin proposes in his seminal paper "The Logic of Deep Disagreements", this article argues that the deep disagreement between Protagoras and Plato exists because their political thought is based on "underlying principles" that clash. While Plato's political philosophy rests on his religious and theological convictions, the political thought of Protagoras is based on his skepticism, relativism, and agnosticism. [ABSTRACT FROM AUTHOR]

Performance on a dataset is often regarded as the key criterion for assessing NLP models. I argue for a broader perspective, which emphasizes scientific explanation. I draw on a long tradition in the philosophy of science, and on the Bayesian approach to assessing scientific theories, to argue for a plurality of criteria for assessing NLP models. To illustrate these ideas, I compare some recent models of language production with each other. I conclude by asking what it would mean for institutional policies if the NLP community took these ideas onboard. [ABSTRACT FROM AUTHOR]

Human–animal scholars have repeatedly accused Marx of standing in the tradition of a Cartesian human–animal dualism. One central piece of evidence brought forward to substantiate the attack is Marx's concept of labour. The present article, however, argues that Marx's conceptualisation of labour is actually non-speciesist and recognises non-waged and other than human forms of labour as well without renouncing qualitative distinctions between them. For Marx, both useful labour and the historically specific capitalist form of social labour cannot be reduced to something peculiar to man. Useful labour encompasses a wide range of ways to transform nature. Due to the bourgeois social relations, capitalist social labour is instead limited to human productive wage labour, excluding numerous types of human labour as well as animal labour. Thus, his concept of labour proves that Marx is not just another 'speciesist' scholar in the long Western tradition of philosophy. [ABSTRACT FROM AUTHOR]

Copyright of Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the debates over various kinds and traditions of Thomism, the term "Phenomenological Thomism" does not appear often. However, once uttered, it is instantly linked to two figures: Edith Stein and Karol Wojtyła. In her attempt at contrasting and bringing together Husserl's phenomenology and the philosophy of St. Thomas Aquinas, the founder of the new approach, Edith Stein, pioneered a philosophy that innovatively united phenomenological and Thomistic methods. This article analyses the essential features of her method, proposing to call it "Phenomenological Thomism". In order to demonstrate the internal logic of this approach, I apply it to one topic, that of the human being, construing the Anthropological Square. The thesis of the article holds that Phenomenological Thomism is sui generis, yet not an estranged tradition in the history of philosophy. [ABSTRACT FROM AUTHOR]

The article discusses research on how U.S. college and university presidents define the concept of free speech based on the public statements they delivered on campus. Topics discussed include the distinction between the Traditionalist and New Democratic approaches to defining free speech, the theory of sensemaking which tend to focus on discourse and linguistics, and the way the public role of colleges and universities may be reflected on how their presidents perceive constitutional values.

The main purpose of many theories about the nature of creation is to explain the relationship between God and the universe. According to the model of cosmology developed with Aristotle (d. 322 BC), based on the additions made by Ptolemy (d. 168), the relationship between God and the universe is not based on creation, but rather a limited influence of God on the universe. With Plotinus, a new model was introduced that all things emanated from God, which radically diverged from old references, even though it takes them into account. Arguing that creation occurred as a result of overflowing from the One in the form of emanation, Plotinus (d. 270) thought that the existence of beings necessarily came out of the One, staying within the boundaries of cosmology known from the very beginning. Plotinus based his theory on the assumption that each categories called intellects that emanated from God or the One corresponds to a sphere in the superlunar realm, by combining them with the cosmologies of Aristotle and Ptolemy. Al-Fārābī's (d. 339/950) theory of emanation, one of the essential components of his metaphysics, his design of the One, which was at the peak of the cosmic order, beyond existence and thought, unlike the One of Plotinus (tō hen) or the First of Proclus (d. 485) (tō proton), is extremely important for the development of the theory. In his thought, while the emanation from the First to the second and thus to the eleventh intellects occurs, a reasoning process takes place from the eleventh to the tenth and thus to the First on the other hand. In this bipolar understanding, while the emanation process is downward, the reasoning process is upwards. Although al-Fārābī does not explicitly state it in his work, al-Madīna alfād? ilah, the emanation of the second being from the First takes place simultaneously, in an eternal form, and necessarily with God's thinking of his own essence. On the other hand, al-Fārābī's theory of emanation differs from the three hypostases of the One, Intellect, and Soul put forward by Plotinus. Among the Islamic sects, especially Ismāīlism, stands out with its distinctive views of being, a synthesis of Neoplatonist emanation and Islamic creation ex nihilo. For example, Abū Yaqūb al-Sijistānī (d. 393/1003), as an Ismāīlī thinker in the post-Fārābī tradition of Islamic philosophy, adopted some elements of Neoplatonic ideas, on the one hand; and he thought that the view of creation originating from the Qur'an should not be ignored, on the other. While his ideas based on the One's transcendence and hierarchy appear quite compatible with Islamic teaching, his emanation system has also always accepted some form of God's involvement in nature and creation, which Ismāīlī theology vehemently rejects. Therefore, al-Sijistānī presents an understanding of emanation that essentially preserves the three hypostases of Plotinus, positions God outside of reality, and thus restricts him only to the function of creation. Another Ismāīlī thinker amīd al-Dīn al-Kirmānī's (d. 411/1020) system, on the other hand, is generally emanationist, and yet differs from al-Fārābī's in the emergence of the first being (the Universal Intellect). Accordingly, the Universal Intellect was created by God out of nothing (ibdā). At this point, he prefers to adhere to his Ismāīlī predecessors. Apart from this, al-Kirmānī adheres to Fārābī's system of emanation even though he uses terminologically different concepts from al-Fārābī. This article aims to compare the Fārābīan interpretation of the Plotinian formulation of the emanation theory with that of al-Kirmānī, in terms of its parallels and distinctions. [ABSTRACT FROM AUTHOR]

Sadr al-Sharī'ah (d. 747/1346) is one of the theologians representing the later period of the Māturīdī kalām. He based his system of thought on his criticisms of Avicenna, al-Rāzī, and 'ūsī. His criticism of these names stems from his own understanding of being. He thinks differently from the theologians of the later period on issues such as the essenceexistence division, the superaddition of existence to essence, and the acceptance of mental being, which are accepted by the majority of theologians of the later period. His understanding of being in question also influenced his analysis of the idea of the wahdat al-wujūd. In the study, some aspects of the framework proposed by Muhammed Bedirhan will be given first. Then, in order to make sense of Sadr al-Sharī'ah's criticism of wahdat al-wujūd, the major understandings of wahdat al-wujūd will be summarized briefly, and finally, Sadr al-Sharī'ah's analysis of wahdat al-wujūd will be examined and clarified using Bedirhan's framework. Although the framework has subheadings, it classifies criticisms into two categories: rationally-based and shar'ī-based objections. Rational objections are directed from the traditions of kalām and philosophy, while shar'ī-based objections come from Salafi thinkers, faqihs, and sufis. The framework is comprehensive in classifying criticisms against the theory of wahdat al-wujūd. This framework will clarify Sadr al-Sharī'ah's approach, and the source of his criticisms should be identified. According to Bedirhan, the sufis' theory is in conflict with the members of other schools in two aspects, practical and theoretical. While the first one considers sufism a religious state ('al), the second one is the point that shapes the view of other intellectual groups on sufism in terms of the fact that sufism is also a science. Bedirhan has based the theoretical conflict part of his framework on the triple classification of al-Jābiri: burhān, beyān and irfān. According to al-Jābiri's classification, sufism, which is included under the title of irfān, deals with the previous two traditions mentioned. However, burhan and beyan traditions also offer their criticisms of the epistemological and ontological acceptances of the irfān tradition. Behind the criticism of the traditions of thought towards each other is the claim that the metaphysical theory of the opposite group is insufficient. According to the presented framework Sadr al Sharī'ah's criticisms can be considered within not only the kalām tradition but also the sufi tradition, because he is a sufi who accepts ittihād as one of the "sayr sulūk" degrees. Sadr al-Sharī'ah's explains two proofs by which sufis defend their metaphysical theory, and also presents a counter-proof based on the verbal commonality of sense knowledge and being. He also aims to point out the weakness of the metaphysical theory of sufis with the view that the idea of ittihād is unique to a certain degree. By mentioning Sadr al-Sharī'ah's criticisms and explanations of wahdat al-wujūd, the study identifies Sadr al-Sharī'ah's stance on the rational and shar'ī-based objections. [ABSTRACT FROM AUTHOR]

This paper deals with the question "What is Good Sport?". It aims to enrich previous discussions of the issue by offering a systematic and comprehensive account of good sport, which is missing in the existing literature. The topic is analysed from the ontological and moral point of view. This project builds primarily on moral realism with an emphasis on objective moral values (Spaemann), traditional virtue ethics (Plato, Aristotle) as applied in sport (Pisk, Feezell), and the conceptions of relevant modern philosophers concerned with the ontology of sport (Suits, Fraleigh, Kretchmar, Butcher, Schneider, Jirásek, and others). I maintain that good sport involves various dimensions that need to be distinguished in order to analyse the concept properly. These are good sport as an activity, as an attitude, as an environment (culture), and as fandom. The primary task of this paper is to describe the most relevant properties of good sport in the first three dimensions, indicate their authors/supporters in the tradition of the philosophy of sport, and offer reasons why these properties are constitutive of good sport. I do not aim to analyse each property in detail, but to outline the general framework of good sport. The final classification of properties is analysed in terms of its strengths and weaknesses. I draw mainly from philosophy of sport literature written in English and from key figures in the tradition. [ABSTRACT FROM AUTHOR]

Many philosophers attribute extraordinary importance to the idea of natural kinds seemingly intimating that the very possibility of certain kinds of activity are ontologically beholden to the existence of kinds. Specifically, regarding chemistry, Brian Ellis intimated that the success of any plausible metaphysical essentialism depends upon its "reliance on examples from chemistry." Ellis's view is representative of a tradition in analytic philosophy that has utilized chemical examples as paradigmatic natural kinds. In this regard, Kripke and Putnam emerge as the architects of an entrenched research program dedicated to the chemical tradition of natural kinds in analytic philosophy. The emergence of a critical body of literature by philosophers of chemistry and others has shattered the complacent reliance upon chemical examples as exemplary kinds. On the basis of this emerging critical literature, I will critically explore the way in which chemical practice and inquiry affects the natural kind debate. So, instead of the pretense that we simply carve nature at its joints, we need to become better grounded in the practice of science, and especially with regard to the debate about natural kinds in chemical practice. Consistent with this orientation, we need to make the practice turn, that is, eradicate the fantasy of logical reconstruction and become involved with the interpretative and historical challenges of understanding the nuances of practice. The point here is quite clear, metaphysical questions regarding natural kind should be imminent to scientific practice. Indeed, any legitimate metaphysics of natural kinds should be appropriately informed and grounded in practice and not operate on the basis of a priori sovereignty. I will insert this critical discussion within the analytical context of the notion of interpretive communities and make the case that philosophers should not assume that appeals to the purity of philosophy can substitute for the complexity and practical orientation of chemical practice. [ABSTRACT FROM AUTHOR]

This article argues for understanding Christian theological speech, including a Reformed engagement with confessions, as 'traditioned creativity'. The argument is introduced by highlighting a theological hermeneutic that underlies the Belhar confession's accompanying letter. This discussion points towards an account of Christian discourse that is 'traditioned' by the past but also moves beyond the mere repetition of the tradition's authoritative statements. The article, therefore, affirms the need to distinguish between a living tradition and a narrow traditionalism. In addition, the article also interrogates some forms of theological rhetoric in which 'tradition' functions to insert control over spaces and people, often exhibiting totalising discourses and over-triumphant claims. Contribution: The conclusion links a hermeneutic of tradition (that sees Christian speech, doctrine and action as 'traditioned creativity') to some metaphors that can further illuminate what it means for a tradition to be open to the future in a way that displays vulnerability and vitality. [ABSTRACT FROM AUTHOR]

The Heideggerian metaphysical ontology aims, above all, to reconceptualise the relationship between Being and being and to relate this founding corellation to human existence. For Heideggarian analysis, the authentic school of thought of the ancient Greeks has been forgotten, discarded, with this very act, itself, being silenced. Thus, the initial concept of Being, as thought up by Plato or the pre-Socratic philosophers, was replaced with that of being, resulting in the confusion of the two. Therefore, for more than two thousand years, the tradition of Western philosophy would discuss Being, but in reality the concept at stake was that of being. The Being, as a primordial reality without which absolutely nothing can be thought and uttered, not even Nothingness itself, was excluded from the exercise of meditation, being confused with beings, with ephemeral existences, be they material or animated. While looking for answers regarding the inquiry into the nature of Being, beings were wrongly looked at. But the Being continued to manifest its luminosity, in the sense evoked by Heideggerian metaphysics, especially around man, the only being of a special type, located in the opening of the Being, (Da-Sein) which can be reoriented from beings to Being, becoming, according to Heidegger, the shepherd of Being. Only in this way does he realize that his existence is a poetic one, that is, open to the non-hiding of the Being, in the sense of Heideggerian terminology. What is this type of poetic universally-human existence, so that it does not belong only to the poet, why was it forgotten along with the Being and what danger threatens modern man through this forgetfulness evoked by Heidegger? This article aims to capture some aspects of the conceptual area of these topics. [ABSTRACT FROM AUTHOR]

Shams al-Dīn Muhammad b. Mahmūd al-Shahrazūrī (d. 687/after 1288), one of the significant representatives of the illumination philosophy tradition, was born in Shahrazūr which is located between Erbīl and Hamadān. al-Shahrazūrī about whose life we have limited information not only wrote glosses for the works by Shihāb al-Dīn al-Suhrawardī al-Maqtūl (d. 587/1191). He also wrote independent works. Giving place to logic, physics and metaphysics subjects in his works, al-Shahrazūrī handled classification of sciences. The classification by al-Shahrazūrī who based philosophy on ontology depending on existence and verbs (actions) included the impacts of primarily Ibn Sīnā and al-Suhrawardī. The impacts of Ibn Sīnā's (d. 428/1037) epistle entitled Risāla fī aqsāmal-'ulūm al-'aqliyya which was related to philosophical and rational sciences were particularly obvious. No study has so far been conducted in relation with classification of sciences by al-Shahrazūrī who used "the divine tree motif" within the tradition of classification of sciences in Islamic thought. This paper aims to review and evaluate classification of sciences in the works by al-Shahrazūrī who discussed sciences depending on the tradition of classification of sciences in Islamic thought. [ABSTRACT FROM AUTHOR]

As the title of the present article shows, it highlights the three philosophically integrated areas – (1) pramāṇa-epistemology (theory of comprehensive knowledge involving both perception and inference), (2) logic (although a part of pramāṇa-epistemology, it has two modes, namely, inductive reasoning and deductive reasoning), and (3) language (or semantics, i.e. the double negation theory of meaning, which falls under inference). These are interconnected as well as overlapping within the Buddhist mainstream tradition of the process philosophy as opposed to the substantialist philosophy. The same is the case with the three celebrated Buddhist thinkers – Vasubandhu, Dignāga (also spelt as Diññāṇa), and Dharmakīrti – who develop their radical and critical views focusing on these areas in historical-cum-philosophical order. It is worth noting that within the same mainstream Buddhist tradition, each one of the three thinkers picks up the problematic issues from their predecessors – from the Buddha to their immediate predecessors respectively – for their solutions against the backdrop of the two conflicting mainstream traditions – Buddhist and non-Buddhist. The central focus of these thinkers is first to identify the crucial issues, doctrinal principles, terminology, and methodology in their own ways and conceptual frameworks, which generate not only the mutual conflicts in the course of dialogues but also strengthen their positions by means of their new radical ideas, innovations, terminologies, methodologies, and doctrinal principles. As a result, the three selected areas and their crucial issues are explained, elaborated, and interpretated for better understanding. All of which are rooted in the Buddha's path of wisdom, ethics, and liberation from the human predicament (duḥkha-nivṛtti). In this grand project of the deepest concerns, the Buddha utilized multiple strategies like understanding and controlling the problematic nature of the mind (Pāli citta, manasa) and its concomitance (Pāli cetasika, dhammā) by means of the concentrative meditation (Pāli jhāna, Sanskrit (hereafter Skt., dhyāna), cultivation of knowledge (Pāli vijjā, Skt. vidyā) and conduct/moral purity (Pāli caraṇa, Skt. ācaraṇa), destruction of afflictions/defilements (Pāli kilesa, Skt. kleśa), critical and logical thinking with valid arguments, and so on. His disciples also treat him as the possessor of valid method, arguments, meaning, practice, and purpose (Skt. pramāṇabhūta, the term used by Dignāga). He believed in the common humanity as the community of sufferers and the autonomy of every human being (Pāli attakāra), but strongly rejected the hierarchy of humanity on the basis of caste, birth, and dogmatic religious identity. For these reasons, following the Buddha and his celebrated followers like Vasubandhu, Dignāga, and Dharmakīrti, my task in this article is how to clearly and elaborately discuss the above identified issues and theories, first to understand them for myself and then logically prove the whole process of knowledge and the designed purpose through communication to those who have the intention to hear and understand the framework of common language for their benefits. I wish the readers like students and young teachers benefit from my research work. Further, since my learning of the Tibetan language is zero, but comfortable in Sanskrit and Pāli, I have been heavily dependent on three great modern thinkers who have widely written independently and also translated the Buddhist Tibetan texts, which were translated from the original Sanskrit texts now lost, into English in the areas of Buddhist epistemology, logic, and semantics. These modern scholars are Masaaki Hattori, Shoryo Katsura, and Richard Hayes. Besides them, I have also little benefitted from some other scholars who have worked in the same areas. [ABSTRACT FROM AUTHOR]

Anti-gender groups defend heteronormative and traditionalist views of family values and include both conservative Christian and far-right political actors. Moreover, these groups often rely on digital communication. Through a qualitative analysis of videos, tweets, and press releases produced during the World Congress of Families (WCF), an anti-gender event held in 2019 in the Italian city of Verona, this article discusses anti-gender movements' digital communication as an example of online populism. The analysis suggests that the WCF used the Internet to enhance affective communications and connections among different religious and political actors. In particular, speakers at the event emotionally articulated antagonism between pro-family actors and those allegedly against family values, enacting the populist trope of "the people" against "the elites," and also embedding anti-feminist, racist, and anti-migration discourses. The article shows how a focus on Christianity and digital hypermediated communication can better help to understand some characteristics of contemporary far-right populist politics. [ABSTRACT FROM AUTHOR]

The enormous attention devoted to populism has simplified the framework for analysis of the "illiberal turn" in Central-Eastern Europe. Although a populist aspect is certainly present, reductio ad populismum neglects other interpretations of the current political polarization. The article contributes to the literature on the cultural aspects of illiberalism as it offers an innovative theoretical examination of illiberalism(s) in the region. It proposes the concept of neo-traditionalism as a more comprehensive lens of analysis of the anti-colonial narrative against the "foreign liberal West" to defend the "genuine traditional Europe." Neo-traditionalism in Central-Eastern Europe captures two criticisms of progressive liberalism. First, it contrasts progressive modernizing values. Emancipation and fluid identities are counterbalanced by a discourse where traditions provide ontological security and culturally defined identities. Second, it denounces the foreign origin of progressivism. The liberal West is described as a colonial power aiming to destroy "our authentic way of life." Thus, the populist dimension of illiberalism in Central-Eastern Europe could be better grasped if we applied the concept of neo-traditionalism. Not only are the elites isolated from the people. They are also deemed to impose a colonial project to replace and modernize true European values. [ABSTRACT FROM AUTHOR]

Anarchism, in general, is defined as the philosophical tradition and political ideology that rejects all forms of authority/domination, especially the state, and the modern capitalist system, and aims to establish a selffunctioning social order without these political and economic institutions. Therefore, anarchism is defined as a system of political thought critical of the ideas and claims of modern political philosophy traditions. The source of these definitions towards anarchism is associated with anarchist arguments and reinterpretations that contradict the assumptions in the central philosophical debates up to that time. In this sense, the emergence of anarchism raises two main issues that lead to the research in the context of political philosophy: understanding anarchists’ critical re-reading of the existing order and explaining how and in which contexts this order that criticized by anarchism has been criticized by other traditions. Accordingly, the research first reveals the emergence and development of anarchism and the points of divergence of individualist and collectivist traditions within anarchism. Afterwards, the study examines anarchists' critical comments on the state, freedom, equality, property, and the political system, which are among the main discussions of political philosophy, through the ideas of classical anarchist theorists, considering the individualist and collectivist divisions within anarchism. Finally, the research discusses the countercritiques of other philosophical traditions to these criticisms of anarchism. From the article, which uses qualitative research methods, it is argued that anarchism's arguments on the state, equality, freedom, and justice are relatively compatible within themselves. However, there are different perspectives on the issues of property and the political system. The criticism of anarchism by other philosophical traditions has focused on anarchist ideas arguing that fulfilling equality and justice in all its parts, abolishing the state, and collapsing the capitalist economic system is possible. [ABSTRACT FROM AUTHOR]

In a 1978 lecture in Tokyo, Foucault drew a comparison between his own philosophical methodology and that of ‘Anglo-Saxon analytic philosophy’, claiming the label ‘analytic philosophy of politics’ for his own approach. This may seem like a somewhat surprising comparison given the gulf between contemporary analytic and continental philosophy, but I argue that it is a very productive one which indeed might help us reconsider this gulf. I proceed through a comparison between Foucault and the speech act theory of J. L. Austin, one of the analytic philosophers Foucault had in mind in his Tokyo lecture. By focusing on the methodological commonalities between Foucault and Austin, this article identifies the core of a philosophical methodology that cuts across the analytic/continental divide in philosophy in general while constituting a powerful alternative to the methods applied by analytic political philosophers specifically. This approach, which I term ‘analytic critique’, is one that starts from a critical analysis of what happens in ordinary lived experience and theorises ‘bottom-up’ in an avowedly politically engaged way – thereby challenging the conceptual and political aloofness of contemporary political philosophy in the liberal-Rawlsian tradition. Foucault’s appropriation of the label ‘analytic philosophy’, it is argued, ought to function as a call to more imaginative methodological-theoretical engagement across the traditional division between continental and analytic approaches. [ABSTRACT FROM AUTHOR]

Is it true that classical notions of political thought--legitimacy, sovereignty, democracy, etc.--must be reinterpreted? It seems very hard to grasp the essence of our political reality with the aid of the intellectual tool-box of classical political philosophy inherited mostly from the thinkers of early modernity. New situations seem to be un-interpretable with the binary codes of modernity: inner--outer, private--public, etc. According to Hannah Arendt, we are standing at the breaking point of the tradition when inherited ideas and our life experiences come into conflict with each other; the former become an inadequate interpretative framework for the latter. What can a political philosopher do in this situation that is simultaneously both threatening and promising? It is threatening because it involves the temptation of discarding our tradition in political philosophy and challenging because it gives a possibility to the fruitful reinterpretation of our heritage. [ABSTRACT FROM AUTHOR]

This article deals with the different religious counterpoints or beliefs that traditions of philosophy and thought have fundamentally defined around five positions or options: atheist, agnosticism, deism, skepticism, and belief. The aim is to explore the sociological conditioning factors behind these profiles, offering a meaningful explanation to help us understand the trends and recent changes in Spanish society. To this end, we analyzed two surveys, for the years 2008 and 2018, of the International Social Survey Programme (ISSP) on Religion in the context of Spain. The results highlight the variables of gender, age, and ideology to describe specific profiles, explain religious choices, and understand trends. In addition to the trend towards secularization, the results manifest an increase in the number of atheists and a decrease of believers, show increasing radicalization and right-wing ideology among believers, and a greater grounding of the meaning of life in the existence of God alone. [ABSTRACT FROM AUTHOR]

In L’institution, la passivité. Notes de cours au Collège de France (1954- 1955), Maurice Merleau-Ponty develops approaches to a concept of the unconscious that can also be relevant to a mental philosophy from the perspective of cognitive science and AI in the tradition of continental philosophy. I consider this all the more important as previous attempts at an analytical philosophy of AI tend to remain stuck in Cartesian or Platonic dualism, which – as a dream of Silicon Valley — could encourage gnostic thinking (Irrgang 2021). [ABSTRACT FROM AUTHOR]

Objectivity in the sciences is a much-touted yet problematic concept. It is sometimes held up as characterising scientific knowledge, yet operational definitions are diverse and call for such paradoxical genius as the ability to see without a perspective, to predict repeatability, to elicit nature's own self-revelation, or to discern the structure of reality with inerrancy. Here we propose a positive and general definition of objectivity based on work in the Reformational philosophy tradition. We recognise a suite of relation-frames–ways in which things function and relate to each other, which can be analytically distinguished in the process of conceptual abstraction. These relation-frames also ground the diverse aspects of scientific analysis within which relationships and properties may be abstracted from entities and systems. We argue that objectivity can be understood as characteristic of representations that attempt to portray a subject in an earlier relation-frame than that in which it characteristically functions. In short, objectivity is projection. This proposal is exemplified from mathematics and the natural sciences and some possible objections to it are considered, as well as its extension to the social sciences. [ABSTRACT FROM AUTHOR]

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