カギとなるのは「世間」という存在。西洋史学の第一人者が、日本社会の基底にある根本的な問題を、現代人のために、わかりやすく解き明かす。.

Semiclassical theory based upon complexified classical mechanics is developed for periodically time-dependent scattering systems, which are minimal models of multi-dimensional systems. Semiclassical expression of the wave-matrix is derived, which is represented as the sum of the contributions from classical trajectories, where all the dynamical variables as well as the time are extended to the complex-domain. The semiclassical expression is examined by a periodically perturbed 1D barrier system and an excellent agreement with the fully quantum result is confirmed. In a stronger (...) perturbation regime, the tunneling component of the wave-matrix exhibits a remarkable interference fringes, which is clarified by the semiclassical theory as an interference among multiple complex tunneling trajectories. It turns out that such a peculiar behavior is the manifestation of an intrinsic multi-dimensional effect closely related to a singular movement of singularities possessed by the complex classical trajectories. (shrink)

Müfessirler, İsrâ sûresinin 60. âyetinde geçen Hz. Peygamber’e gösterilen rü’yâ ve lanetlenmiş ağaç ile nelerin kastedildiği konusunda çeşitli yorumlar ileri sürmüşlerdir. Bu yorumlar incelendiğinde Ehl-i sünnet ve Şiî müfessirlerin büyük ölçüde görüş ayrılığına düştükleri görülmektedir. Her iki mezhebe mensup müfessirler, kendi görüşlerini temellendirmek üzere naklî ve aklî deliller ortaya koymuşlardır. Şiî müfessirler, gerek rü’yâ gerekse lanetlenmiş ağacı Ümeyyeoğulları olarak yorumlamışlardır. Buna karşın Ehl-i sünnet müfessirlerinin büyük bir çoğunluğu rü’yâyı İsrâ gecesi Hz. Peygamber’e gösterilen olağanüstü haller olarak, lanetlenmiş ağacı ise cehennemin (...) dibinde yetişen zakkum ağacı olarak yorumlamışlardır. Şiîlerin, Emevîler döneminde özellikle Ehl-i beytin yaşadığı trajedik olaylar nedeniyle Ümeyyeoğulları’na karşı besledikleri kin ve nefretin bu yorumlara etkisinin olabileceği ileri sürülmektedir. Bu çalışmanın amacı söz konusu iddiaların izini sürebilmek için kronolojik olarak her iki mezhebe ait temel tefsir kaynaklarında konuların ele alınışını incelemektir. Her iki grubun savunduğu yorumların kaynaklarını ve bu kaynakların karşıt görüş sahipleri tarafından nasıl eleştirildiğini tespit etmek ve böylece bu yorumlarla ilgili bir sonuca ulaşmak hedeflenmektedir. (shrink)

Believing that p, assuming that p, and imagining that p involve regarding p as true—or, as we shall call it, accepting p. What distinguishes belief from the other modes of acceptance? We claim that conceiving of an attitude as a belief, rather than an assumption or an instance of imagining, entails conceiving of it as an acceptance that is regulated for truth, while also applying to it the standard of being correct if and only if it is true. We argue (...) that the second half of this claim, according to which the concept of belief includes a standard of correctness, is required to explain the fact that the deliberative question whether to believe that p is transparent to the question whether p. This argument raises various questions. Is there such a thing as deliberating whether to believe? Is the transparency of the deliberative question whether to believe that p the same as the transparency of the factual question whether I do believe that p? We will begin by answering these questions and then turn to a series of possible objections to our argument. (shrink)

Why, when asking oneself whether to believe that p, must one immediately recognize that this question is settled by, and only by, answering the question whether p is true? Truth is not an optional end for first-personal doxastic deliberation, providing an instrumental or extrinsic reason that an agent may take or leave at will. Otherwise there would be an inferential step between discovering the truth with respect to p and determining whether to believe that p, involving a bridge premise that (...) it is good (in whichever sense of good one likes, moral, prudential, aesthetic, allthings-considered, etc.) to believe the truth with respect to p. But there is no such gap between the two questions within the first-personal deliberative perspective; the question whether to believe that p seems to collapse into the question whether p is true. (shrink)

When we deliberate whether to believe some proposition, we feel immediately compelled to look for evidence of its truth. Philosophers have labelled this feature of doxastic deliberation 'transparency'. I argue that resolving the disagreement in the ethics of belief between evidentialists and pragmatists turns on the correct explanation of transparency. My hypothesis is that it reflects a conceptual truth about belief: a belief that p is correct if and only if p. This normative truth entails that only evidence can be (...) a reason for belief. Although evidentialism does not follow directly from the mere psychological truth that we cannot believe for non-evidential reasons, it does follow directly from the normative conceptual truth about belief which explains why we cannot do so. (shrink)

It is common for philosophers to claim that doxastic voluntarism, the view that an agent can form beliefs voluntarily, is false, and therefore that agents do not have the kind of control over their beliefs required for a straightforward application of deontological concepts such as obligation or duty in the domain of epistemology. The role that the denial of doxastic voluntarism plays in an argument to the effect that agents do not have obligations with respect to belief is simply this.

Taylor and Francis Ltd TSEP_A_151217.sgm..

Ghazzālī; 1058-1111; Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm, 1263-1328; criticism and interpretation; Islam; doctrines.

Why can't deliberation conclude in an intention except by considering whether to perform the intended action? I argue that the answer to this question entails that reasons for intention are determined by reasons for action. Understanding this feature of practical deliberation thus allows us to solve the toxin puzzle.

The COVID-19 pandemic has shaken the world. After liberalization in 1991, microfinance became a panacea for poor people without collateral and information asymmetry. The higher cost of microfinance and debt traps highlighted the need for the state to intervene in resource redistribution. In addition, national lockdowns and COVID-19 restrictions have made it difficult for emerging economies like India to achieve this sustainable development goal. The Reserve Bank of India introduced self-help group (SHG) bank linkage to ensure the financial inclusion of (...) the poor. The difference-in-difference method examined how SHGs affect entrepreneur households’ income. CMIE Consumer Pyramid dx data were used for analysis. The data establish that SHGs have increased the income of the households, and demographic factors such as education, income level and gender also impact the financial inclusion of the poor. (shrink)

Two prejudices have hampered our understanding of John Stuart Mill’s central argument for free speech. One prejudice is that arguments for free speech can only be made in terms of values or rights. This prejudice causes us to miss the depth of Mill’s argument. He does not argue that silencing speech is harmful or violates rights, but instead that silencing speech is a uniquely self-undermining act; it undermines the ground upon which it is based. But even if we overcome this (...) prejudice and appreciate the self-undermining character of Mill’s argument, the prejudice that epistemic justification is a completable task blinds us to the role of open-mindedness in his argument; and failing to see this leads us to wrongly conclude that his argument is invalid. It is only once we have overcome both prejudices that we can appreciate the depth and power of Mill’s argument for free speech. (shrink)

George, feeling stressed and anxious about the criminal investigation into his firm’s accounting practices, decides that it would do him good to get away and take a long, relaxing vacation in Bermuda. According to popular informed-desire accounts of a person’s good, if George would desire to take a vacation to Bermuda upon being made fully aware of what his experience of the vacation would be like and of all the consequences therein, then this course of action would benefit him. This (...) does not mean that George must actually be privy to whether his fully informed self would desire to travel to Bermuda, but whether he would, according to such an account, determines whether going to Bermuda would benefit George, whether he or anyone else is capable of knowing it. (shrink)

Mark Schroeder has recently presented apparent counterexamples to the standard account of the distinction between the right and the wrong kinds of reasons. We argue that these examples appear to refute the standard account only because they blur the distinction between two kinds of reasoning: reasoning about whether to intend or believe that p and reasoning about whether to take up the question of whether to intend or believe that p.

Materalism in Indic philosophy; a study.

The paper offers a philosophical reflection upon the film Ghajini which was directed by Ajith Rahul Murugadoss in 2008. The film is an Indian remake/translation/transcreation of Christopher Nolan’s Memento (2000). Through Ghajini, I attempt to explore the reversible migration between spaces such as forgetfulness and memory, moment and sequence, inwardness (or consciousness) and externality (or the world). The paper creates an intercultural dialogue about self-identity and the materials of which it is made, a theme touched upon and developed in both (...) movies, Ghajini and Memento, each in their own way. Special attention is given to the activity of translation, with its possibilities and impossibilities, as the breeding-ground of every dialogic encounter. In my philosophical collage I draw on classical texts such as Patañjali’s Yogasūtra as well as modern interpretations such as Luce Irigaray’s Entre Orient et Occident. (shrink)

As Descartes famously pointed out in theSecond Meditation,the thought that someone is thinking is true anytime anyone thinks it. Furthermore, thinking it makes it true. Conversely, anytime anyone thinks that it is not the case that someone is thinking, this thought is false, and thinking it makes it false.l will argue that the propositions ‘There is at least one true normative proposition’ and ‘There are no true normative propositions’ have very similar properties. The proposition ‘There is at least one true (...) normative proposition,’ like the proposition ‘Someone is thinking,’ is true anytime anyone believes it, and, in an important sense, it is made true by someone's believing it. Conversely, anytime anyone believes that there are no true normative propositions, the proposition he believes is false and his believing it makes it false. (shrink)

The present study examines cases of the Japanese copula da used in the utterance-final position in naturally occurring conversations. The morpheme da in Japanese is typically categorized as a type of copula in linguistic studies, but da also functions as an utterance-final expression, especially in the spoken form of Japanese. The examined recordings of naturally occurring conversations for the present study contained 120 cases of utterance-final da, and 89 of them were uttered immediately following statements of subjective evaluation. In addition, (...) of these 89 cases of utterance-final da that followed statements of evaluation, 87 were determined to follow statements in which the speaker expressed his or her negative attitude toward the evaluated matter. The data analysis also showed that 26 cases of utterance-final da in the examined recordings were uttered immediately after the speaker discovered a new piece of information. Based on the findings from the data analysis, the present study argues that utterance-final da is considered to be one of the expressions in Japanese that can signal both discovery of new information and the speaker’s negative attitude toward a stated matter. In addition, the present study also argues that da marks the speaker’s emotional exclamatory reaction when it is used in the utterance-final position. (shrink)

By melodic landscape, this paper points to natural milieus such as mountains whose motifs are caught up in contrapuntal relations. With Merleau-Ponty, the structure of the world is a symphony, and the production of life which implicates both organism and environment as unfurling of Umwelt is ‘a melody that sings itself’. For the Chinese culture, mountains have been deemed virtuous in Confucianism, immortal by Daoists, and spiritual for a Buddhist to reach a substrate level of pure stream of a-subjective consciousness. (...) A Chinese painter-poet within the ‘mountain-water’ genre would consider mountains as performance of events, a concert of vibration of light, shape and sound, movement and rest. Insofar as art is to create energy transfer, Chinese artists of mountains aim at concerting with nature as organised by rhythms and conspecifics, unfolding contrapuntal melodies with all kinds of counterpoints. As Deleuze and Guattari's notion of refrains are the three forces or tempos of chaos, earth and world confronting/converging one another, this paper endeavours to find out, first, how Deleuze and Guattari's geological, organic and alloplastic stratifications can be put alongside mountains, animals, plants and arts, and second, how this notion can contribute to our new appreciation of the way Chinese mountains in arts can give out music. (shrink)