This book aims to give a coherent interpretation of the whole dialogue, paying particular attention to these etymologies.The book discusses the rival theories ...

Demiryolu yük taşımacılığı, yurtiçi ve yurtdışı ekonomik işlemlerin gerçekleştirilmesi bakımından büyük öneme sahiptir. Bu taşımacılık türü ihracatçılara, ara malı tedariki ve tamamlanmış ürünlerin ihraç edilmesinde masrafların azalmasına ve daha fazla mal ihracı sağlaması açısından önemli katkılar sağlamaktadır. Bu olumlu katkılar ise ekonomik büyümenin artmasını sağlayabilmektedir. Türkiye’ de demiryolu taşımacılığında en başarılı gelişmeler Cumhuriyetin ilanından sonraki kalkınma yıllarında yaşanmıştır. Demiryolu taşımacılığının kullanımı, tarihsel süreçte sanayi sektörünün, ekonomik ve sosyal yapının gelişmesine katkı sağlamıştır. Bu çalışmada Türkiye için demiryolu yük taşımacılığının ekonomik büyüme (...) üzerindeki etkileri 1960-2021 dönemi için ARDL sınır testi ekonometrik tekniğiyle analiz edilmesi amaçlanmıştır. Çalışma sonucuna göre demiryolu yük taşımacılığı hem uzun hem de kısa dönemde ekonomik büyüme üzerinde pozitif etki oluşturmuştur. Buna göre uzun dönemde demiryolu yük taşımacılığındaki %1’lik artış ekonomik büyümenin %1,95 oranında artmasını sağlamıştır. Bu noktadan hareketle demiryolu sektörüne yapılması muhtemel yatırımların ekonominin büyümesine ve gelişmesine katkı sunacağı tahmin edilmektedir. (shrink)

Collingwood’s “Libellus de Generatione: An Essay in Absolute Empiricism” was a tract of strenuous philosophical revisionism; never published, perhaps unpublishable, supposedly destroyed, it survived. He begins by stressing his obligations to David Hume; he offers his thematic: “absolute denial of any such concept as substance and the resolution of all reality into the reality of experience.” “The reality of mind is the process of its experience, its life, and nothing else”. Or, “the mind is a mirror... whose being is solely (...) the activity of reflecting”; it has no “substance of its own of which this activity is only a reflection”. Collingwood’s entire career as student and teacher... (shrink)

Badawī, ʻAbd al-Raḥmān, 1917-2002; criticism and interpretation.

Not everyone agreed with Barker when he wrote those words. Few students of the Politics would agree with him today. Disagreement comes from different sides. On one hand--the "rights" hand, one might call it--Karl Popper argued in 1945 in The Open Society and its Enemies that Aristotle's essentialism was less interesting than Platonism but equally congenial to modern totalitarianism. On the other hand--call it the "anti-rights" hand --scholars such as Alasdair MacIntyre and the legal historian Michel Villey would have it (...) that the whole modern conception of rights, especially human or natural rights, is a pernicious fabrication of the Enlightenment, with roots going back no further than the similarly pernicious nominalism of William of Ockham. As far as the current consensus is concerned, then, whether one favors rights or not, and whether one admires Aristotle or not, there are no rights--or at least no individual natural rights--in Aristotle. (shrink)

We considered the question of how corporate social responsibility differs between Canada and the U.S. Prior research has identified that national institutional differences exist between the two countries [Freeman and Hasnaoui, J Business Ethics 100:419–443, 2011], which may be associated with variations in their respective CSR practices. Matten and Moon [Acad Manag Rev 33:404–424, 2008] suggested that cross-national differences in firms’ CSR are depicted by an implicit–explicit conceptual framework: explicit CSR practices are deliberate and more strategic than implicit CSR practices. (...) We compared Canada and U.S. CSR and examined how CSR strategic alliances, CSR reporting, and CSR performance in the two countries correspond to implicit versus explicit CSR practices, which we link to stakeholder and signaling perspectives. We relied upon a new database, the Sustainalytics Global Platform, and we found a positive association exists between CSR strategic alliances and the number of years that firms have issued standalone CSR reports in both countries. Moreover, we found that CSR scores mediated this association in the U.S., as U.S. firms with high CSR scores typically engage in more CSR strategic alliances. In Canada, we did not find this mediating effect. Our findings suggest that U.S. firms engage in signaling activities that are more strategic and explicit than their Canadian counterparts. This paper closes with implications for practice and theory. (shrink)

Many familial and cultural traditions rely on animals for their fulfillment - think of Christmas ham, Rosh Hashannah chicken soup, Fourth of July barbeques, and so forth. Though philosophers writing in animal ethics often dismiss interests in certain foods as trivial, these food-based traditions pose a significant moral problem for those who take animals’ lives and interests seriously. One must either turn one’s back on one’s community or on the animals. In this paper, I consider the under-theorized area of intra-cultural (...) critique. My focus is how we should think about and seek to resolve inter-animal conflicts of interest that arise within our own communities and cultural or religious groups. How should a theory that takes animals seriously approach a conflict between animals’ interests and culturally important human interests in the context of one’s own cultural, ethnic, or religious group? How, for example, should we think about the person staring down at a bowl of her grandmother’s chicken soup while recognizing the moral impermissibility of slaughtering chickens for human consumption? In contrast to traditional approaches that fail to take these robust, food-based, interests into account, I offer an ecofeminist approach that highlights the importance of respecting animals’ interests while also undertaking the work of moral repair to address damage done to relationships of love and care in the process. (shrink)

Analyzes the origin, structure and resolution of Kant's antinomies of reason from a systematic rather than a historical perspective, exploring the relationship between the theoretical antinomies and the practical antinomy in order to indicate their similarities and differences and to suggest the dependence of the latter on the former.

Study of philosophy of semantics in Vākyapadīya of Bhartr̥hari.

Predstavlenie ob "obraze Bozhiem" v svi︠a︡shchennom Pisanii -- Poni︠a︡tie "obraz Bozhiĭ" v svi︠a︡shchennom Predanii -- Lichnye svoĭstva Boga i cheloveka v svi︠a︡shchennom Pisanii -- Poni︠a︡tie "obraz Bozhiĭ" i lichnye svoĭstva -- Analiz sootnoshenii︠a︡ poni︠a︡tiĭ "lichnostʹ" i "obraz Bozhiĭ" v pravoslavii -- "Idei︠a︡ lichnostnogo bytii︠a︡ v russkoĭ bogoslovskoĭ mysli XIX veka".

A two-volume set. Print edition available in cloth only. Awarded the Nicholas Hoare/Renaud-Bray Canadian Philosophical Association Book Prize, 2001 From the Preface: _Hegel's Ladder_ aspires to be... a ‘literal commentary’ on _Die Phänomenologie des Geistes_.... It was the conscious goal of my thirty-year struggle with Hegel to write an explanatory commentary on this book; and with its completion I regard my own ‘working’ career as concluded.... The prevailing habit of commentators... is founded on the general consensus of opinion that whatever (...) else it may be, Hegel’s _Phenomenology_ is not the logical ‘Science’ that he believed it was. This is the received view that I want to overthrow. But if I am right, then an acceptably continuous chain of argument, paragraph by paragraph, ought to be discoverable in the text. (shrink)

R. S. Woolhouse; IV*—Leibniz's Reaction to Cartesian Interaction, Proceedings of the Aristotelian Society, Volume 86, Issue 1, 1 June 1986, Pages 69–82, https:/.

Kānûn-i şâhenşâhî -- Mukaddime -- Birinci maksat -- Ikinci maksat -- Üçüncü maksat -- Dördüncü maksat.