According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...) 'man's estate'. This does not require, indeed it precludes, subjection of others. Amour-propre does not need suppression or circumscription if we are to live good lives; it rather requires direction to its proper end, not a delusive one. (shrink)

Understanding Scientific Reasoning, Fifth Edition, develops critical reasoning skills and guides students in the improvement of their scientific and technological literacy. The authors teach students how to understand and critically evaluate the scientific information they encounter in both textbooks and the popular media. With its focus on scientific pedagogy, Understanding Scientific Reasoning helps students learn how to examine scientific reports with a reasonable degree of sophistication. The book also explains how to reason through case studies using the same informal logic (...) skills employed by scientists and to analyse a complex series of propositions and hypotheses using sound scientific reasoning--Publisher's blurb. (shrink)

On views of five Buddhist Nyāya philosophers on Buddhist logic; includes brief biographical sketches and a list of their works.

Works of Tran Duc Thao, a Vietnamese philosopher.

One of the five pillars of the Islam, zakat (alms) was made necessary after the hijra. Although Zakat was one of the most important resources of Islamic state treasury for many years, it was excluded from the state authority in the period of Omar bin Abdul-Aziz. In recent years, it has been seen that some Muslim-majority states have made significant attempts to manage zakat under the control of the state. For example; Indonesia, Pakistan, Bangladesh, Sudan, and Nigeria are very important (...) states in terms of zakat application in İslamic world and Malaysia, a Southeast Asian country, comes first among those. Especially after 1990, Malaysia activated a new zakat management. This study deals with the Malaysian zakat system in the context of the state administration of zakat. The aim of the study is to examine the Malaysian zakat system in a comprehensive way. In the study, the history of zakat system in Malaysia, the current zakat models applied in there and the areas to which zakat is distributed are investigated. As a qualitative research method, document analysis was employed in the study. In this context, many international studies were examined which are directly related to the subject, and twenty-five Malaysian websites belonging to the institutions which collect and distribute the funds were also scanned. It has been found that Malaysian zakat system consists of public model, semi-public model and private model and seen that the states are divided into three regions and different zakat models are applied in each region. (shrink)

Skeptical theists are seeking for some reasonable solutions to the evidential problem of evil. One of the most fundamental responses of skeptical theism is that the concept of “gratuitous evil”, which cannot be a proof of the absence of God. Therefore, it is not the existence of God that skeptical theism suspects. Instead, skeptical theism contemplates whether the evil in the world really has a “gratuitous” basis. This paper focuses on Peter van Inwagen's “no-minimum claim”. No-minimum claim” stands in opposition (...) to the views that assume that God minimizes the evils that exist in the world in order to achieve justice. “No-minimum claim” acknowledges that these evils still have enormous amounts to people. Thus “no-minimum claim” suggests that the evils experienced in the world are incompatible with the “best of all possible worlds” views or the other explanations of classical theodicy. According to the “no minimum claim”, the reason why the amount of evil in the world still seems so high may be God’s deliberate calculations in effecting the distribution of these evils. In order to reach these calculations, it is not necessary for the amount of evil that God allowed to reflect on the world to be perfectly manifested at the minimum level. The purpose of this paper is to consider the skeptical theism approach within the framework of Peter van Inwagen's “no-minimum claim” and to limit his arguments to an alternative approach to skeptic theism. Our claim is that such view coincides with skeptical theism, but the “no- minimum claim” still has some ambiguities at the point of the limits of evil. From this, we can conclude that the “no minimum claim” has received many objections in the skeptical theism literature and these objections are justified at certain points. (shrink)

Some people have supposed that utility is good in itself, non-in-strumentally good, as distinct from good because conducive to other good things. And in modern versions of this view, utility often means want-satisfaction, as distinct from pleasure or happiness. For your want that p to be satisfied, is it necessary that you know or believe that p, or sufficient merely that p is true? However that question is answered, there are problems with the view that want-satisfaction is a non-instrumental good. (...) What if you want something only because you have a false belief? What if the time at which you want that p is fifty or five hundred years before the time to which p itself refers? To meet these difficulties, qualifications have to be introduced, and much has been written about how exactly these qualifications are to be framed.1 There is however what may be a rather more serious objection to the view that want-satisfaction is a non-instrumental good, or rather to the combination of that view with the principle that it is sufficient for your want that p to be satisfied simply that p is true. The objection is that this combination forces you to give undue weight to the mere acquisition of desires when you come to make judgements about changes in the value of things. It forces you to say that for any true proposition p, which initially you do not want to be true, your mere acquisition of a desire that p will, other things being equal, make the world better. Non-instrumental value can be increased merely by multiplying desires, even though everything else remains the same. Surely, however, improving the world is not as easy as that. (shrink)

La creación burlada trata de la más terrible de las sospechas: que toda nuestra vida se halle edificada sobre un inmenso fraude. Esta cuarta parte de la importante Seudología general que Miguel Catalán viene preparando durante los últimos años estudia la ilusión del cosmos y el fraude de la vida, dos nociones que han expresado desde antiguo el miedo de los hombres a verse engañados por fuerzas sobrenaturales. La experiencia, tan penosa como universal, del niño que descubre por vez primera (...) la mentira de los adultos, así como el temor a la falsedad del mundo y el fraude de la vida aparecen en los grandes textos originarios, desde los Vedas y Homero hasta el Barroco y los relatos actuales, Matrix o El show de Truman. El libro recoge, pues, las distintas formas culturales en que se ha manifestado la conciencia de que los dioses y otros poderes numinosos, incluyendo la naturaleza deificada, han engañado a los hombres en virtud del inmenso poder y conocimiento de que disponen en comparación con la debilidad y la ignorancia propiamente humanas. A partir de esa conciencia de inferioridad de los hombres se despliegan los tópicos de la vida como engaño de la naturaleza, como juego de los dioses ociosos, como teatro del mundo, como sueño en la mente de Dios, o carrera en el laberinto o ejercicio de poder demiúrgico. Miguel Catalán González (Valencia, 1958), Doctor en Filosofía con una tesis sobre el pragmatismo clásico y profesor de Ética y Deontología en la Universidad UCH-CEU de Valencia, es autor de una veintena de libros, entre los que destacan sus obras filosóficas Pensamiento y acción o Proceso a la guerra, la colección de aforismos El sol de medianoche (Edicions de Ponent, 2001) y el prólogo a su propio Diccionario de falsas creencias (Ronsel, 2002), que manifiesta por vez primera el interés del autor por las relaciones entre error y falsedad. Con El prestigio de la lejanía. Ilusión, autoengaño y utopía (Ronsel, 2004), Premio de Ensayo Juan Gil-Albert en 1998 y a su vez de la Crítica Valenciana en 2005, Catalán dio inicio a su investigación sobre el engaño. A este siguió Antropología de la mentira (Muchnik, 2005), que fue premio de ensayo Alfons el Magnànim, y en tercer lugar, Anatomía del secreto (Muchnik, 2008). Ha sido editor y traductor, entre otros, de Karl Krause, Marcel Proust y Ambrose Bierce. En 2005 obtuvo el Premio Nacional de Investigación “Ángel Herrera” por su labor en el ámbito de las ciencias sociales. (shrink)

Ni ángel ni bestia, según la conocida sentencia de Blaise Pascal, el ser humano no posee una naturaleza predada y conclusa, sino una condición histórica y contingente, polifacética y ambigua. Por más que se sueñe omnipotente e infinito, está condenado a existir en la escasez, la incertidumbre y la imperfección, y su vida es un drama abierto e impredecible, que sólo la antorcha de un pensamiento a la vez lúcido y cordial –lógico y mítico, racional y sentiente, efectivo y afectivo– (...) es capaz de iluminar. Para lograrlo no dispone, sin embargo, de verdades definitivas, sino sólo de preguntas que dan lugar a respuestas siempre provisionales, engendradoras de interrogantes nuevos. Como en Sócrates según Platón y en Goethe visto por Eckermann, el diálogo no es, entonces, un modo menor del conocimiento humano, sino un camino mayor en pos del siempre frágil y relativo saber posible: una mayéutica que alumbra dudas y sugestiones, reservas y sospechas, y con ellas los acuerdos –y los acordes–llamados a guiar los trayectos personales y colectivos. (shrink)

[I.] Igazság, evidencia és tapasztalat Edmund Husserl munkásságában -- II. Az igazság problémája az időtudat és a keletkezés husserli filozófiájában.

Öz Çalışmanın konusu irfanî geleneğin on beşinci yüzyıldaki önemli temsilcilerinden ve aynı zamanda İbnü’l-Arabî’nin takipçilerinden biri olan İbn Türke’nin varlık mertebelerine dair görüşleridir. Konu, İbn Türke’nin varlık ve varlığın mertebeleri ile ilgili düşüncelerinden hareketle hazırlanmıştır. Birincil kaynakların esas alındığı bu çalışmada, İbn Türke ve Ekberî geleneğin önemli temsilcilerinin eserlerine müracaat edilmiştir. Çalışmanın amacı, felsefe ve kelâmın yanı sıra tasavvuf felsefesinin en önemli konularından biri olan varlık düşüncesi ve varlık mertebelerini İbn Türke’nin görüşleri çerçevesinde ele alarak âlemdeki varoluşun hakikatinin ne olduğu, (...) insanoğlunun özünün nereden geldiği gibi temel sorulara cevap olabilecek özgün bir çalışma ortaya koymaktır. Bu çalışmayla; varlığın bir ve tek hakikat olduğu, Hak’tan feyz ederek görünür âlemde ortaya çıkan her şeyin O’nun isim ve sıfatlarının tecellisi olduğu, her ne kadar Hak’tan ayrıymış gibi görünse de aslında Hakk’a doğru sonsuz bir dönüş içerisinde olduğu, dolayısıyla tek varlıktan kaynaklı çok sayıda varlığın esasen yokluğa mahkûm olduğu ve asıl varlığın Allah olduğu sonucuna varılmıştır. (shrink)

Bu çalışmada 6-11 yaşları arasında Nottingham/İngiltere’de yaşayan çocuklarının çizimlerinde İslam ve Türkiye algısı üzerinden din ve vatan kavram algıları incelenmiştir. Çalışmada sanat temelli araştırma yöntemi ve göstergebilimsel yöntemden faydalanılmıştır. Yapılan çizimlerde çocukların İslam ve Türkiye olgularını hangi değer, sembol ve kavramlarla ilişkilendirdiği ve bu ilişkilendirmede haftasonu Türk okulunda sunulan Türkçe ve Türk Kültürü (TTK) ders kitaplarının etkisi analiz edilmiştir. 14 kız ve 16 erkek öğrenci bu çalışmaya katılmıştır. Çizimlerin ilki 2017 yılında araştırmacının doktora çalışması kapsamında ikincisi 2021 yılında elde edilmiştir. (...) 2017 yılında 8, 2021 yılında 18 çocuğun resmi çalışmada değerlendirilmiştir. Araştırma sonucunda yaşla birlikte simge, sembollerin sayısı ve çizimlerdeki netliğin arttığı gözlenmiştir. Bununla birlikte yıl, yaş ve cinsiyete dayalı olarak çizimlere yansıyan simge, sembol ve yoğunluklarda farklılaşma söz konusudur. Ancak Türkiye ile bayrak, İslam ile cami en çok bağdaştırılan öğeler olarak dikkat çekmiştir. Bu öğelere yapılan vurguda ders kitaplarında kullanılan resimler ve gömülü videolar rol oynamış olabilir. Resimlere yansıyan temaların, TTK program ve kitaplarındaki konularla paralellik gösterdiği saptanmıştır. Özellikle Geçmişe açılan kapı, Gezelim görelim ile Bayramlar ve kutlamalar temalarındaki içeriklerde de görülen kültürel ve dini kimliğe dair öğelerle olan bağının güçlenmesine katkı sağlamaktadır. Türkiye ve İslam’a dair olumlu duygulara karşın, savaş teması kaynaklı korku ve ayrılık gibi negatif duygular erkek çocuklarının çizimlerine yansımıştır. Bu durum 6-11 yaş grubu erkek çocuklarının gelişim özelliğinin getirisi olabileceği gibi, resimlerin yapıldığı zamanda maruz kalınılan uyarıcılar ve tarihe odaklanan Geçmişe açılan kapı gibi temalar çocuklarının algısını şekillendirmiş olabilir. (shrink)

tập 1. Tư tưởng Việt Nam từ đầu Công nguyên đến cuối thời Lý.

1. P'it'agorasŭ Hakp'a ŭi ŭmangnon kwa ujuron -- 2. Arisŭt'ok'ŭsenusŭ ŭi kyŏnghŏm kwahakchŏk ŭmak iron -- 3. P'ŭllat'on-P'it'agorasŭjŏk chŏnt'ong -- 4. Kŭndae roŭi ihaeng -- 5. K'ep'ŭllŏ ŭi ŭmakchŏk ujuron -- 6. Sirhŏm kwahak kwa ŭmak ŭi hamnihwa -- 7. Nyut'ŏn ŭi ŭmakchŏk yubi -- Maejŭmmal : Nyut'ŏn ihu.

This is the text of The Lindley Lecture for 1962, given by Arthur N. Prior (1914-1969).

This chapter contains sections titled: What are Genuine Moral Dilemmas? Applications.