It is true for many disciplines within the humanities that there are numerous excellent works that introduce the beginner to the basic building blocks of the discipline, and also many advanced studies for the accomplished scholar, but few works that help the student get from the beginning stage to the advanced level. That has certainly been true of the discipline of Sanskrit. Once a student has devoted a couple of years to working through one of the excellent introductions to the (...) language by Ashok Aklujkar, Michael Coulson, Madhav Deshpande, Robert Goldman, or Walter Maurer, there have been hardly any intermediate texts to help the student systematically progress to more advanced levels. Now, however, with the publication of Scholastic Sanskrit, an important step has been taken toward filling that lacuna. This book assumes that the student has learned enough about Sanskrit grammar and syntax to be ready to begin plunging into the vast corpus comprising the many genres of Sanskrit literature. It is built on the conviction that even a student at the early stages of exploring Sanskrit literature can benefit from the work of traditional commentators; it is also built on the observation that until now there have not been reliable guides to help the student make intelligent use of Sanskrit commentaries. (shrink)

Belongingness is a central biopsychosocial system. Challenges to belongingness (i.e. exclusion/ostracism) engender robust negative effects on affect and cognitions. Whether overinclusion – getting more than one’s fair share of social attention – favourably impacts affect and cognitions remains an open question. This pre-registered meta-analysis includes twenty-two studies (N = 2757) examining overinclusion in the context of the Cyberball task. We found that the estimated overall effect size of overinclusion on positive affect was small but robust, and the effect on fundamental (...) needs cognitions (belongingness, self-esteem, meaningful existence and control) was moderate in size and positive in direction. Notably, the effect sizes of overinclusion were smaller than the corresponding effects of exclusion. Finally, the effects of overinclusion on positive affect were greater for high, as compared to low, socially anxious individuals. Exploring the sequelae of the full range of inclusion experiences – from exclusion to overinclusion – may enrich our understanding of the functioning of the belongingness system as well as its interaction with another central biosocial system – the social status system. (shrink)

This chapter discusses the features of a hybrid expressivist view that has the resources to straightforwardly address issues about logical embedding and the connection between moral judgment and motivation. Following Mark Schroeder’s work in assessing the merits of current hybrid views and proposals made by Dan Boisvert, Michael Ridge, and David Copp, it briefly reviews why the hybrid expressivist may be optimistic about “having it both ways.” However, it argues that the current set of assumptions that lead to optimism also (...) lead to a kind of entangling problem. This arises from assumptions about the generalized structure of the mental states associated with moral thought and language. In response it proposes that agents can possess generalized noncognitive attitudes toward types rather than propositions involving universals. The chapter suggests that this modified hybrid expressivism can explain the connection between morality and motivation without being committed to the strongest forms of internalism. (shrink)

Orhan Güneş. Eski ile Yeniye Bakmak: Bir Âlimin Gözünden Modern Astronomi. Hayâtîzâde’nin Efkâru’l-Ceberût Adlı Eseri, İstanbul: Ketebe, 2021. 538 sayfa. ISBN: 9786257587921.

Es conocido que Kripke argumentó que la ilusión de contingencia en el caso de la conciencia no puede explicarse del modo en que se explica en el resto de casos familiares de enunciados necesarios a posteriori. En un artículo reciente, Pérez Otero (2002) argumenta que hay una explicación alternativa, en términos de mera aposterioridad. Argumento en contra de la corrección exegética y de la verdad de esta tesis.Kripke famously argued that the illusion of contingency cannot be explained away, in the (...) case of consciousness, in the way it is explained away in the rest of familiar cases of necessary aposteriori statements. In a recent paper, Pérez Otero (2002) argues that there is an alternative way of explaining it a way, in terms of mere aposteriority. I argue against the exegetical accuracy and the truth of this contention. (shrink)

Kadınların mukaddes görevlerini, insan neslinin devamlılığını sağlamayı yerine getirebilmelerine imkân veren aylık kanama dönemlerinin ironik bir şekilde kirlilik sebebi sayılması kadim bir kabuldür. Belki de ilkel inançlarda kana yüklenen tabu anlamı bu kabulün benimsenmesinde rol oynamıştır. Her ne kadar feminist akımlarla beşeriyet tarihinin başlangıcındaki anaerkil dönemde kadınlara kutsallık katan doğurganlıklarının bir uzantısı olan adet görmelerinin, ataerkil düzene geçişle bir aşağılanma ve murdarlık sebebi sayılmaya başlandığı iddia edilmiştir. Fakat bu görüşün dayanakları doğruluğunu ispatlayacak sağlamlıkta olmadığı gibi alanın uzmanlarınca da ortaya atılmıştır. (...) Bir hukukçunun mitolojik anlatıları da referans alarak yaptığı taraflı bir antropolojik okumadır. Ayrıca tarihi süreçte kadınların regl dönemlerindeyken bereket ve şifa kaynağı görüldüklerinin de etrafına pislik bulaştıran bir murdarlık halinde kabul edildiklerinin de örnekleri bulunmak mümkündür. Bununla birlikte hayızlı kadını kirli kabul eden anlayışın daha yaygın olduğu söylenebilir. Özellikle bu güne ulaşan şekliyle Yahudilikte, Cennette işlediği ilk günah sebebiyle cezalandırılmasının sonucu olarak adet gördüğü kabul edilen kadın, manen kirlidir ve bu kiri dokunduğu her şeye bulaştırdığından tecrit edilmelidir. Kanaması bittiğinde temizlenmesiyse özel ritüellerle mümkündür. Zaten Yahudilikte kirlilik sebepleri ve kirliliğin toplumda yaygınlaşmaması için alınması gereken tedbirler ile ilgili ahkâm, geniş ve karmaşıktır. Onlara göre cüzzam hastalığına yakalanmak da kirlilik sebeplerindendir ve cüzzamlı olan kişi de, özellikle din adamlarından, tecrit edilmelidir. Güncel Hristiyanlık, Yahudiliğin hayızlı kadınla ilgili düzenlemelerinin neredeyse uygulanamaz yükünden hepsini yok sayarak kurtulmuştur. Fakat ontolojik açıdan kadını ilk günahtan sorumlu tutma anlayışını genel olarak devam ettirmektedir. Cüzzamlıysa Hz. İsa (as) aracılığıyla tedavi edilerek Tanrı'nın rahmetinin ulaştığı bir konuma gelmiştir. İslam dini ise ilk günahı işlemede kadına ayrı bir sorumluluk yüklemediği gibi adet dönemini de bir kirlilik sebebi saymaz. Ama Medine'de Yahudilerle bir arada yaşayan Müslümanların, İslam öncesi Arap kültüründe de bulunan adetli kadını kirli sayma inancından etkilendiği anlaşılmaktadır. Öyle ki Yahudiler gibi hayızlı eşlerini evden çıkarmaları gerekip gerekmediğini, yaptıkları yemeği yiyip yiyemeyeceklerini sorgulamışlardır. Hz. Muhammed (as), hayızlı kadın hakkında indirilen ayetteki ifadeleri açıklarken, kadınları kirli kabul edip tecrit etmenin yanlış bir yorum olduğunu vurgulamıştır. Aksine bu dönemdeki kadınların temiz oldukları hakikatini hem sözleriyle hem de uygulamalarıyla göstermiştir. Sünnete uygun davranışın adetli eşle, tam bir cinsel birliktelik hariç, ilişkinin devam ettirilmesi olduğunu açığa çıkaran rivayetlerin sayısı çoktur. Öncellikle uygulamaya bizzat şahit olan müminlerin annelerinden ve diğer sahâbeden; Hz. Peygamber'in hayızlı eşiyle aynı yatak ve yorganı kullandığını, aynı sofrada yemek yediği hatta onun ısırdığı yerden ısırıp bardakta dudağının değdiği yerden içtiğini, hayızlı kadının elinin, kan bulaşmadıkça giydiklerinin, tükürüğünün temiz olduğunu açıklayan bilgiler aktarılmaktadır. Yine de konu etrafındaki tartışma ve yanlış uygulamalar tabiîn döneminde devam etmiştir. Zira adetli eşle yatılır mı, aynı yorgan kullanılır mı, yaptığı yemek yenilir mi, döktüğü suyla abdest alınır mı gibi sorgulamalar sürdürülmüştür. Hz. Peygamber'in aile efradından İbn Abbas'ın hayızlı hizmetlisine saçını taratmaktan çekindiği, tabiîn fakihlerinden loğusalık kanaması bittiği halde eşini kırk gün geçmeden yanına kabul etmeyenin veya aynı yorganla yatmamayı tavsiye edenin olduğu nakledilmektedir. Kadim inançların değişiminin zorluğu bu örnekte de açığa çıkmaktadır. Ayrıca kadınların aybaşı hali İslamî literatürde çoğunlukla fıkhî açıdan ele alınmıştır. Çünkü kadınların bu dönemde bulunması ibadetler ve muamelat açısından farklı sonuçlar doğurmaktadır. Bu arada kadınla ilgili kökleri Eski Ahid'deki yaratılış kıssasına giden ontolojik suçluluğu ve cezayı hak ettiği inanışlarının Hz. Peygamber'in sünnetiyle ret edilmesinin önemi dikkatten kaçmaktadır. Kur'an'ın deyimiyle eza/sıkıntı çeken kadına muhabbet ve ilgi gösterip desteklemenin sünnette vurgulanması da meselenin ihmal edilen bir yönüdür. Oysaki nasıl cüzzamlı Hz. İsa aracılığıyla uzak durulması gereken murdarlıktan Allah'ın bir peygamberi aracılığıyla şifa ulaştırılmasına layık kulu konumuna geldiyse, hayızlı kadın da Hz. Muhammed'in sünnetindeki uygulamayla bir arada yaşanacak, manen temiz kişi konumuna getirilmiştir. (shrink)

Ce catalogue de l’exposition qui s’est tenue au musée des Beaux-Arts de Bilbao de février à mai 2011 propose, sous la direction de Corinne Charles, une compilation d’articles et une étude en espagnol plus détaillée des objets exposés. Outre la qualité esthétique des reproductions, ce bel ouvrage est le premier du genre sur les représentations des femmes dans l’art à l’époque gothique. Son titre Hay más en ti, « Plus est en vous », reprend la devise de Louis de Bruges (...) (vers 1427-1492) incluant... (shrink)

RésuméʾAbū Saʿīd al-Siǧzī, astronome et mathématicien du ive/xe siècle, fut l'un des premiers auteurs du genre ʿilm al-hayʾa ; mais on connaît peu la genèse de cette discipline et sa relation aux autres écrits et pratiques en astronomie. Dans cet article, je présente de nouvelles découvertes permettant de préciser la biographie d'al-Siǧzī. Je décris ensuite, pour la première fois, une composition d'astronomie théorique du ive/xe siècle, la « Structure des orbes » d'al-Siǧzī, et je montre sa place dans la formation (...) de la discipline ʿilm al-hayʾa en comparant ce livre à l'ouvrage antérieur d'al-Farġānī sur la taille de la Terre et le nombre des sphères célestes. Je conclus que la Tarkīb al-aflāk d'al-Siǧzī est le plus ancien exemple connu d'un livre traitant des sujets abordés plus tard en hayʾa, et qu'il contient peutêtre la première occurrence du neuvième orbe céleste, classique dans les écrits du genre. (shrink)

İnsanın hal ve hareketleri onun nasıl bir karaktere sahip olduğunu dışa yansıtmaktadır. Bu yüzden hal ve hareketler kişiyi tanımamızda yardımcı olur. Yüce Allah, Kurʹân-ı Kerim’de ashâbü’l-yemîn ve ashâbü’l-meymene gibi ifadeler kullanmış ve bu ifadelerle bir takım insanları kast etmiştir. Kastedilen iyi insanların vasıfları bu ifadelerden hemen sonra zikredilmiştir. Bu da Allah’ın sağ tarafa önem atfettiğinin göstergelerindendir. Hal ve hareketleri bakımından sevilen Hz. Peygamber, Müslümanlar için örnek kabul edilmiş ve onun emir ve tavsiyeleri harfiyen uygulanmaya hassasiyet gösterilmiştir. O, sağ taraf ile (...) faziletli ve hayırlı işleri, sol taraf ile de nahoş olan fiilleri yapmış ve bunu teşvik etmiştir. Sahâbe de bunu hem uygulamış hem de sonraki nesillere aktarmaya azami gayret göstermiştir. Daha sonra onun bu yöndeki tavsiye ve uygulamaları fıkıh âlimleri arasında kural haline gelmiştir. Hz. Peygamber’in sağ tarafla ilgili sözleri, uygulamaları ve tavsiyeleri hadisler vasıtasıyla bize aktarılmıştır. Böylece günlük hayatta başta olmak üzere ibadetlerde sağ tarafa ehemmiyet göstermiştir. Bu çalışmada Hz. Peygamber’in sağ tarafı önemsemesinin ve sağ tarafa öncelik vermesinin, beşerî ya da nebevî olup olmaması tartışmasına değinilecektir. Daha sonra Arapça iki kavram olan yemîn ve yesâr kavramlarının tarifi ele alınacak, abdest alırken sağ el ve ayakların önce yıkanmasının, tek kişinin imamın hangi tarafında durmasının ve teşehütte otururken sağ el ve sağ ayağın konumunun hükmü gibi konuların hükmüne işaret edilecektir. (shrink)

Richard Hayes and Dan Arnold have made the claim that Dharmakīrti is a mind-body dualist by virtue of his doctrine of rebirth. Dharmakīrti, "elaborating the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism". Arnold identifies Dharmakīrti as an exemplary Buddhist philosopher who defends Buddhist reductionism and mind-body dualism. In Dharmakīrti's view, argues Arnold, the dynamic and relational character of subjectivity is not in conflict with the view that among the (...) psychophysical components of phenomenological persons are constitutively mental... (shrink)

Dan Zahavi engages with classical phenomenology, philosophy of mind, and a range of empirical disciplines to explore the nature of selfhood. He argues that the most fundamental level of selfhood is not socially constructed or dependent upon others, but accepts that certain dimensions of the self and types of self-experience are other-mediated.

The relationship of self, and self-awareness, and experience: exploring classical phenomenological analyses and their relevance to contemporary discussions in ...

In this entry, I tackle the phenomenon known as "faultless disagreement", considered by many authors to pose a challenge to the main views on the semantics of subjective expressions. I first present the phenomenon and the challenge, then review the main answers given by contextualist, absolutist and relativist approaches to the expressions in question. I end with signaling two issues that might shape future discussions about the role played by faultless disagreement in semantics.

One of the ways by which Gerald Postema’s Bentham and the Common Law Tradition revolutionized the study of Bentham’s jurisprudence was by challenging the idea, made popular by Hart (both in his jurisprudential work and his interpretation of Bentham), that the study of law in general is normatively neutral. Against this view, Postema argued that one must understand Bentham’s views on law and jurisprudence in relation to his utilitarianism. At the time of publishing the book, Bentham went very much against (...) the grain, but this view has since gained considerable support. In my paper I seek to refine it. As I see it, Bentham did not think of utilitarianism as a moral theory. Rather, he is best understood as advancing utilitarianism as a public philosophy—an end for the legislator, and only indirectly applicable for individuals in their everyday lives. This makes Bentham’s utilitarianism tied to his legal philosophy in an even deeper sense than Postema suggested. Law is not there to imitate and help enforce an already existing utilitarian morality that tells people (independently of the law) what they should do. Instead, we should think of law as a mechanism (or a technology) for generating normative guidelines (where those do not otherwise exist). The effect of this is to reverse the familiar way of understanding the relationship between law and morality. (shrink)

Davidson’s argument against the possibility of defining truth draws upon the work of Tarski. However, Tarski’s assumption that the semantic conception of truth holds only for formal languages which are not semantically closed is not as plausible as it seems to be since it can be shown that this would result in the impossibility of formulating a theory of truth, because the epistemological presuppositions of formal semantics undermine any theory of representation of reality in which our cognitions can be true (...) or false representations. Yet Davidson concludes that "there cannot be a definition of ‘For all languages L, and all sentences s in L, s is true in L if and only if... s... L’." I am challenging Davidson by introducing into his above scheme my own definition of truth — "For all languages L, and all sentences s in L, s is true in L if and only if we prove s in L" — and then showing how to prove this definition philosophically. (shrink)

We first want to express our thanks to the commentators for their close and critical readings of The Phenomenological Mind. We would like to treat their comments and challenging questions as a productive opportunity to clarify and to make our positions more precise. Before we address the specific points raised by our colleagues, we do want to say that the intersection between phenomenology and the cognitive sciences is a rich one, and growing richer as collaboration and research continues. Our book (...) was meant to be an introduction to this area rather than a complete map of ongoing research. For that reason we were not able to cover every interesting issue, many of which are raised in the set of commentaries. (shrink)

This book argues that political libertarianism can be grounded in widely shared, everyday moral beliefs--particularly in strictures against shifting our burdens onto others. It also seeks to connect these philosophical arguments with related work in economics, history, and politics for a wide-ranging discussion of political economy.

Groups do better at reasoning tasks than individuals, and, in some cases, do even better than any of their individual members. Here is an illustration. In the standard version of Wason selection task (Wason, 1966), the most commonly studied problem in the psychology of reasoning, only about 10% of participants give the correct solution, even though it can be arrived at by elementary deductive reasoning.1 Such poor performance begs for an explanation, and a great many have been offered. What makes (...) the selection task relevant here is that the difference between individual and group performance is striking. Moshman & Geil for instance (1998, see also Maciejovsky & Budescu, 2007) had participants try and resolve the task either individually or in groups of five or six participants. While, unsurprisingly, only 9% of the participants working on their own found the correct solution, an astonishing 70% of the groups did. Moreover, when groups were formed with participants who had first tried to solve the task individually, 80% of the groups succeeded, including 30% of the groups in which none of the members had succeeded on his or her own. How are such differences between individual and group performance to be explained? (shrink)

This article studies the adoption of the nickname Malleolus by members of the gens Publicia in mid-republican Rome to illustrate the importance of grounding cultural history in the lives of seemingly minor political players and the mundane objects with which they came to be associated. After reviewing the occupational significance of hammers during the First Punic War, I scrutinize the ritual and cultic intersignifications of hammers in fourth- and third-century BCE central Italy in order to set up a comprehensive reconstruction (...) of the social and semiotic networks that structured and mediated the dedication of a temple to the goddess Flora by the brothers Publicii Malleoli at a time of internal political crisis and external conflict. Central to the political and intercultural contests of mid-republican Rome was the generative force of the polyvalent and object-centered cognomen in establishing and promoting individual and collective identities. (shrink)

Cushman characterizes rationalization as the inverse of rational reasoning, but this distinction is psychologically questionable. Coherence-based reasoning highlights a subtler form of bidirectionality: By distorting task attributes to make one course of action appear superior to its rivals, a patina of rationality is bestowed on the choice. This mechanism drives choice and action, rather than just following in their wake.

When it comes to understanding the nature of social cognition, we have— according to the standard view—a choice between the simulation theory, the theory-theory or some hybrid between the two. The aim of this paper is to argue that there are, in fact, other options available, and that one such option has been articulated by various think- ers belonging to the phenomenological tradition. More specifically, the paper will con- trast Lipps’ account of empathy—an account that has recently undergone something of (...) a revival in the hands of contemporary simulationists—with various accounts of empa- thy found in the phenomenological tradition. I discuss the way Lipps was criticized by Scheler, Stein and Husserl, and outline some of the core features of their, at times diver- gent, alternatives. I then proceed by considering how their basic take on empathy and social cognition was taken up and modified by Schutz—a thinker whose contribution to the analysis of interpersonal understanding has been unjustly neglected in recent years. (shrink)

My presentation will discuss two one-level accounts of consciousness, a Brentanian and a Husserlian. I will address some of the relevant differences.

In On Truth and the Representation of Reality, Dan Nesher develops a new theory of truth in the framework of pragmatist theory of representation. Using the pragmatist theory of perception for the basis of his epistemological explanation of our confrontation with external Reality and how it's represented, Nesher shows that in our perceptual operations we quasi-prove the truth of our perceptual judgments.

The alleged for-me-ness or mineness of conscious experience has been the topic of considerable debate in recent phenomenology and philosophy of mind. By considering a series of objections to the notion of for-me-ness, or to a properly robust construal of it, this paper attempts to clarify to what the notion is committed and to what it is not committed. This exercise results in the emergence of a relatively determinate and textured portrayal of for-me-ness as the authors conceive of it.

If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of awareness and therefore (...) settled with a model of self-awareness based upon the subject-object dichotomy, with its entailed difference between the intending and the intended. As a consequence, Husserl never discovered the existence of pre-reflective self- awareness, but remained stuck in the traditional, but highly problematic reflection model of self-awareness. (shrink)

Caring labor has emerged as a wide-ranging field of study. Industrialized nations have experienced a significant increase in female labor participation, which has been both the cause and the result of changes in the way care is provided. In the United States, the New Deal legislation cared for the population with new measures intended to provide greater security. Because pension, health, and welfare benefits were tied to employment, the provision of care remained gendered. Scholarly study of caring labor examines such (...) changes and considers the prospects for labor and social movements to provide quality care for all. (shrink)

Drawing on the work of Scheler, Heidegger, Merleau-Ponty, Husserl and Sartre, this article presents an overview of some of the diverse approaches to intersubjectivity that can be found in the phenomenological tradition. Starting with a brief description of Scheler's criticism of the argument from analogy, the article continues by showing that the phenomenological analyses of intersubjectivity involve much more than a 'solution' to the 'traditional' problem of other minds. Intersubjectivity doesn't merely concern concrete face-to-face encounters between individuals. It is also (...) something that is at play in simple perception, in tool-use, in emotions, drives and different types of self-awareness. Ultimately, the phenomenologists would argue that a treatment of intersubjectivity requires a simultaneous analysis of the relationship between subjectivity and world. It is not possible simply to insert intersubjectivity somewhere within an already established ontology; rather, the three regions 'self', 'others', and 'world' belong together; they reciprocally illuminate one another, and can only be understood in their interconnection. (shrink)

We propose protein localization dependent signal activation (PLDSA) as a model to describe pre‐existing protein partitioning between the cytosol, and membrane surface, as a means to modulate signal activation, specificity, and robustness. We apply PLDSA to explain possible molecular links between type II diabetes mellitus (T2DM) and Alzheimer's disease (AD) by describing Ca+2‐mediated interactions between the Src non‐receptor tyrosine kinase and p52Shc adaptor protein. We suggest that these interactions may serve as a contributing factor to disease development and progression. In (...) particular, we propose that signaling response is regulated, in part, by Ca+2‐mediated partitioning of lipid‐bound and soluble forms of Src and p52shc. Thus, protein‐protein interactions that drive signaling in response to extracellular ligand binding are also mediated by partitioning of signaling proteins between membrane‐bound and soluble populations. We propose that PLDSA effects may explain, in part, the evolutionary basis of promiscuous protein interaction domains and their importance in cellular function. (shrink)

The EU's politics of protecting refugees through deals such as that struck with Turkey in 2016 have been vilified by human rights campaigners. This article asks whether a full engagement with the Responsibility to Protect could offer the EU a way out of its current ethical and political malaise. It argues against such a proposition for two reasons. First, the EU already proclaims a long list of values that it asserts both contributed to its founding and continues to guide its (...) actions; the addition of RtoP, which contains no obligations to protect refugees in other territories, would add little. Second, when the logic underlying the EU and RtoP's politics of protection are examined, a similarity emerges which would make such supplementation redundant. Both primarily entail a solidarity with, and a bolstering of, the sovereign capacity of the modern state. All that is offered to refugees, and other suffering populations, is a minimalist humanitarian solidarity through the “outsourcing” of protection. Neither the EU's ethos nor RtoP can therefore provide the firm ethical grounds from which to build protection for the figure most clearly failed by modern states—the refugee. (shrink)