El tango es la música más evocativa del área del Río de la Plata. Mucho se ha dicho y escrito sobre este género que conquistó multitudes en varios contextos históricos y en diferentes lugares del mundo, pero existe un problema de visibilidad. En sus inicios y posterior desarrollo hay un aporte que se ha silenciado, el de la africanía, en línea con el blanqueo y el discurso histórico en Argentina que ha convertido al colectivo africano y afrodescendiente en el “primer (...) desaparecido”, un discurso que se repite hasta el hartazgo desde el sentido común y con el que resulta complicado lidiar. Si la música es una importante generadora de identidades, es necesario no perder de vista la participación y la impronta afro en el género arquetípico que define la argentinidad, y es característico de la región rioplatense, puesto que hace a la definición de un marco multicultural en donde la huella africana, entre otras, define el ser argentino y, en general, su impronta es fuerte en el área del Río de la Plata. Según estimaciones y pruebas pilotos, se estiman dos millones de afrodescendientes en Argentina y el último Censo indicó casi 150.000 auto-reconocidos/as a sí mismos/as, por primera vez en la historia nacional. Palabras clave: tango, identidad, música, Argentina, afrodescendencia. (shrink)

Many aspects relating to the conduct of mediation are left to mediator choice, but mediators often lack adequate guidance on how their discretion ought to be exercised. In this book, Omer Shapira identifies the ethical norms that govern mediators' conduct. Adopting a professional ethics perspective on the basis of role-morality and applying it to a core definition of mediators' role, Shapira argues that all mediators are placed in ethical relationships with mediation parties, the mediation profession, the public, and their (...) employers or principals that produce ethical obligations. (shrink)

The Middle Included is a systematic exploration of the meanings of logos throughout Aristotle’s work. It claims that the basic meaning is “gathering,” a relation that holds its terms together without isolating them or collapsing one to the other. This meaning also applies to logos in the sense of human language. Aristotle describes how some animals are capable of understanding non-firsthand experience without being able to relay it, while others relay it without understanding. Aygün argues that what distinguishes human language, (...) for Aristotle, is its ability to both understand and relay firsthand and non-firsthand experiences. This ability is key to understanding the human condition: science, history, news media, propaganda, gossip, utopian fiction, and sophistry, as well as philosophy. Ömer Aygün finds Aristotle’s name for this peculiar but crucial human ability of “gathering” both experiences is logos, and this leads to a claim about the specificity of human rationality and language. (shrink)

Beş sanattan şiir felsefe tarihi boyunca kendini sürekli gündemde tutmayı başarmıştır. Platon şiire daha çok politik/dini kaygı çerçevesinde yaklaşarak onun dönüştürücü gücünü ideal devleti bağlamında kontrol altına almaya çalışırken Aristoteles şiir sanatına büyük önem vermiş ve bu bağlamda Poetika adlı müstakil eserini kaleme almıştır. Daha sonraki süreçte bu eser öğrencileri tarafından Organon (alet) isimli mantık külliyatının içine dâhil edilmiştir. Platon’un muhteva kritiği diyebileceğimiz yaklaşımından farklı olarak şiiri daha çok form bağlamında ele alan Aristoteles’in söz konusu politik kaygıyı gütmediği anlaşılmaktadır. Ancak (...) şiir, tüm bu geleneklerden beslenen Fârâbî’ye kadar mantık ile doğrudan ilgisi kurulan bir sanat olarak ortaya çıkmaz. Fârâbî’nin özgünlüğü şiiri edebi bir tür olmanın yanında mantıksal ilgisi bağlamında ele almış olmasıdır. Bu makalede şiir ile mantık ilişkisinin Fârâbî’de biri şiirin felsefe öğreniminde ve kıyas türleri bağlamında işlevselliğine diğeri ise mantığın şiirin beş sanat içerisinde tanınmasını ve ayrıştırılmasını sağlayan yönüne işaret eden iki veçheli bir şekilde tasarlandığı savunulacaktır. (shrink)

In this paper, we offer an overview of Aristotle’s account for his belief that honeybees reproduce without copulation. Following this, we draw the three following implications: First, that Aristotle’s position on this question is quite unconventional, and undercuts many traditional and “Aristotelian” hierarchies; secondly, that the method that requires him to hold this unconventional position is largely dialectical; and finally, that the lineage behind this method is Socratic. In this sense, Aristotle’s biological work may be seen as taking up where (...) young Socrates left off according to his autobiographical remark in Plato’s Phaedo 95E-99E. (shrink)

I Das Grenzland Im Jahre 1772 annektierte das Habsburgerreich im Süden Polens gelegene Gebiete und gliederte sie als „Königreich Galizien und Lodomerien“ in seinen Herrschaftsbereich ein. Nach dem Zusammenbruch der Habsburger Monarchie im I. Weltkrieg wurde Galizien 1918 Teil des erneut unabhängigen Polen. In Ostgalizien gründeten ukrainische Nationalisten eine kurzlebige „West-Ukrainische Republik“. Im Anschluss weiterer Kampfhandlungen zwischen Polen, Ukrainern und Sowjets annektierte Polen dann ganz Ostgalizien, das von den Polen „Kleines Ostpolen“ genannt wurde, einschließlich der nördlichen Gebiete Wolhyniens und Polesiens. (...) Die im Gefolge des Kriegsendes neu entstandenen Grenzen wurden 1923 international anerkannt. Ostgalizien und Wolhynien wurden 1939 von der UdSSR annektiert und der ukrainischen Sowjetrepublik angegliedert. Während der deutschen Besatzung zwischen 1941–1944 war Ostgalizien Teil des von den Deutschen kontrollierten Generalgouvernements Polen. Im Anschluss an die Befreiung dieser Gebiete durch die Rote Armee kam Ostgalizien wiederum an die ukrainische Sowjetrepublik. Seit der ukrainischen Unabhängigkeit 1991 ist es Teil der West-Ukraine. Das ehemalige ostgalizische Grenzlandgebiet erstreckt sich von der im Norden gelegenen Kreishauptstadt L'viv bis zu der im Süden gelegenen, der ehemaligen österreichischen Provinz Bukowina zugehörigen Stadt Chernivtsi, von der Bergkette der Karpaten im Westen bis zum Fluss Sbrutsch und zu den Ebenen von Podolien im Osten. Es handelt sich um ein Gebiet, das berühmt, aber durchaus auch berüchtigt ist. (shrink)

We study a first-price auction preceded by a negotiation stage with complete information, during which bidders may form a bidding ring. We prove that in the absence of externalities, the grand cartel forms in equilibrium, allowing ring members to gain the auctioned object for a minimal price. However, identity-dependent externalities may lead to the formation of small rings, as often observed in practice. Potential ring members may condition their participation on high transfer payments as a compensation for their expected externalities (...) if the ring forms. The cartel may therefore profitably exclude these bidders, although risking tougher competition in the auction. We also analyze ring efficiency in the presence of externalities, showing that a ring may prefer sending an inefficient member to the auction, if the efficient member exerts threatening externalities on bidders outside the ring, which in turn leads to a higher winning price. (shrink)

We propose that food-related uncertainty is but one of multiple cues that predicts harsh conditions and may activate “incentive hope.” An evolutionarily adaptive response to these would have been to shift to a behavioral-metabolic phenotype geared toward facing hardship. In modernity, this phenotype may lead to pathologies such as obesity and hoarding. Our perspective suggests a novel therapeutic approach.

Muhammed Kâsım Nânotevî başkanlığında kurulan Diyobendîlerin ta-savvuf ile irtibatını konu edinen bu çalışmanın temel amacı, Hint alt kıtasının dinî yaşantısında etkin olan Diyobendîlerin tasavvufa olan yaklaşımlarını analiz etmektir. Çalışmada öncelikle Diyobend’in kuruluşu, İngilizlere karşı mücadeleleri, Osmanlı Devleti ile temasları ve daha sonra Diyobendîlerin tasavvuf anlayışına dâir bilgilere yer verilmiştir. Onların tasavvuf ile ilişkileri araştırılırken literatür açısından Diyobendîler ile ilgili temel kaynaklara bakılmıştır. Bu kaynaklar geniş bir incelemeye tabi tutularak onların tasavvufa bakış açıları tespit edilmeye çalışılmıştır. Elde edilen sonuçlar kısaca şöyle (...) özetlenebilir: Sünnî olan Diyobendîler tasavvufu şerîatın bir parçası olarak görmektedirler. Onlar, mânevî hastalıklardan korunmak için tasavvufa sarılmaya, mürşidlerin sünnete ittibasına ve bid’atlardan uzak durmaya önem vermiş, ayrıca nübüvvetin velâyetten üstün olduğunu, kerâmetin hak olduğunu ve vahdet-i vücûdun tasavvufun esaslarından biri olmayıp bunun bir hâl olduğunu ifade etmişlerdir. Eğitim müfredatlarında tasavvuf klasiklerinin yanı sıra kendi mürşidlerinin yazdığı eserleri de okutan Diyobendîlerin tasavvufun birçok konusunda söz sahibi oldukları tespit edilmiştir. (shrink)

Judges and juries often make factual decisions even if the facts are disputed and there is no clear-cut evidence available. Despite this common state of uncertainty, verdicts are thought of as having clear winners and losers––either the plaintiff wins and receives a full remedy, or the defendant wins and the plaintiff gets nothing. In private disputes, factfinders base their binary factual determinations on the preponderance of the evidence. There are, however, several doctrines that allow for partial remedy, discounted by the (...) probability that the facts support the plaintiff’s case, given the available evidence (proportional liability). This Article offers a general theory for proportional liability in private law. It identifies three types of factual uncertainty—mutual uncertainty, unilateral uncertainty, and institutional uncertainty—and shows that legal economists should support proportional liability when the state of uncertainty is shared by the parties and the court (mutual uncertainty), and they should adopt an all-or-nothing rule whenever the information is observable but unverifiable (institutional uncertainty). In cases where one party holds private information (unilateral uncertainty), proportional liability is sometimes, but not always, superior to an all-or-nothing rule. (shrink)

Khalīfa b. Khayyāt(d. 240/854-855) was an historian- muḥaddith in the ʿAbbāsid’s period. There are references in sources to his competence in history and lineage rather than Ḥadīth. Two works of him have survived. The first one is al-Ṭabaḳāt which is about study of men and the second one is al-Taʾrīkhwhich chronologically narratesthe events in the history of Islam until 232 AH. The latter is the most significant work to be applied for the historiography of ibnKhayyāt. In this article, Khalīfa b. (...) Khayyāt’s methodology in historiography is examined. In this study, the early period of Islamic histography is handled and the subject is discussed comparatively. The main characteristics of his historiography are his adoption of a chronological style that facilitates the follow-up of the book, his knowledge for the lineage of those who died in wars and the details about the wars. Also, among the charactersitics are his application of isnād to his history book as a muḥaddith, his knowledge for the previous resources via his teachers who belong to the schools of al-Madīna and ʿIrāḳ and when required, his usage of ayah, ḥadīth and poems. These issues are dealed in the artcile with examples. Besides, a study in the West about Khalīfa b. Khayyātasserts that he was a follower of Umayyad dynasty and so this affected his historiography. In this article, this assertion is tackled by analyzing the whole book and it concludes that it is not valid because of some narrations against this assertion.SummaryKhalīfa b. Khayyāt (d. 240 / 854-55), who grew up in Basra, one of the most important centers of scholarship of the time and the meeting point of scholars, and he continued his scholarly works in this city. Since his grandfather and father are engaged in the field of Ḥadīth, Khalīfa b. Khayyāt started his scholarly adventure at an early age and he took his first education in the field of Ḥadīth.Scholars, in the early periods, continued their studies in the fields of sciences related to each other. Khalīfa b. Khayyāt’s studies are also in this kind. Although there are references in sources to his accumulation of Ḥadīth, Khalīfa b. Khayyāt ’s main area of ​​expertise is history and nasab/genealogy. The fact that his works and references to him in later sources are largely related to historical events, knowledge of the nasab/genealogy, and wafayāt (death dates of Ḥadīth scholars and narrators) reveals his considerable knowledge on these issues. Khalīfa b. Khayyāt lived in the period of ʿAbbāsid caliphs al-Maʾmūn (813-833) and al-Muʿtaṣim (833-842). This period is important because of the fact that the al-Mihna incident took place and the pressure on the Ḥadīth scholars increased. Although Khalīfa b. Khayyāt is not one of the direct opponents of Muʿtazila, his participation in a debate against them provides clues about the place where he stands. The scholarly atmosphere of Basra, enabled Khalīfa b. Khayyāt to benefit from a wide range of teacher-student network. In addition to his professors from whom he benefitted in the field of Ḥadīth, he had the opportunity to obtain the knowledge and understanding of the history of that time through his teachers who are important historians of the period in his field. Two works related to Khalīfa b. Khayyāt whose reliability is confirmed by djarh wa l tadil scholars reached to our time. One of the oldest Ṭabaḳāt works in the history of Islam is al-Ṭabaḳāt; the other one is the book, al-Taʾrīkh, which provides a new method for Islamic historiography.This study deals with the principles of the method of historiography, which can be put forward through Khalīfa b. Khayyāt 's al-Taʾrīkh. al-Taʾrīkhis important in terms of being the first example of chronological writing type in Islamic historiography and has not been subject to any independent study to date. There are two ongoing M.A. thesis about Khalīfa b. Khayyāt, however, no study has been identified that directly deals with its methodology of history. On the other hand, based on some riwāyats/narrations in al-Taʾrīkh, there is a work that claims that Khalīfa b. Khayyāt had sympathy towards Umayyads. The study named “Khalīfa b. Khayyāt’s History on the Umayyad Dynasty (660-750), prepared by Carl Wurtzel as his PhD. Dissertation, examined the life of Khalīfa, partly the historiography and the religious-political narrations in the work. On the case of Muʿāwiya’s (d. 60/680) request of the allegiance to Yazīd (d. 64/683), Wurtzel compared an event that took place between the envoy of Ibn al-Zubayr (d. 73/692) and Muʿāwiya with al-Balādhurī’s (d. 279/892-93) narrative and concluded that Khalīfa was an Umayyad sympathizer. However, Khalīfa b. Khayyāt’s exclusion of an event such as al-Mihna which was against the ʿAbbāsid and changed the course of history in his book, shouldn’t be considered as a symptom of sympathy; It would be more appropriate to accept it as a feature of history writing.At the top of Khalīfa b. Khayyāt's principles of historiography, adopting chronological method comes first. Accordingly, Khalīfa b. Khayyāt, gives a brief history about the siyar of the Prophet Muhammad at the introduction of the book. Then, by beginning from the first hijri year, he gives the important events, wars and deaths by the years. Sometimes, he refers to the people assigned by the caliphs of the period by referring to the Amîrs (Administrators) of the Hajj. He gives lists of those who died on both sides of the wars. The importance of mentioning the tribes of the deceased shows his competence in the knowledge of nasab. One of the highlights of his historiography is that he sometimes does not touch upon some of the events and situations that are considered to be turning points in Islamic history; and sometimes he does not go down into detail but just gives relevant narratives. For example, he doesn’t mention any narrations about the selection of the Caliph which perhaps the most fundamental point of separation between Ahl al-Sunnah and Shīʿa in the history of Islam.Although he gave detailed information about The Battle of The Camel (36/656) and Ṣiffīn cases (37/657), it is not possible to determine his views on this subject. In addition, he never mentioned the al-Mihna incident, which deeply influenced society and the scholarly environment during the ʿAbbāsid period. Isnād is also holds an important place in the methodology of history of Khalīfa who was a muḥaddith at the same time. In many of the narrations he used the words haddathanā and ahbaranā.In our study, the siyar section of al-Taʾrīkhwas examined in order to determine the sources of the Khalīfa’s historiography and has been seen that the works of Ibn Isḥāḳ (d. 151/768) and Ibn Hishām (d. 218/833) were the main sources of this chapter. Considering Khalīfa b. Khayyāt’s emphasize to isnād and his reach to Ibn Isḥāḳ 's work through the mediation of Bekr b. Suleiman, it can be said that he was dominant in historiography on the sources before him. Khalīfa b. Khayyāt rarely refers to Qur’anic verses and hadiths when describing events. He referred to the verses in only two places and hadiths in only five places. One of them, and perhaps the most remarkable one in the book is the Ḥadīth of the Prophet Muḥammad: “I am the guardian of whom; ‘Alī is his guardian” This narration is used in the letter of Caliph Mahdī (d. 169/785) of the ʿAbbāsid to khārijī (outer) Abd al-Salām b. Hishām who rebelled. The study is based on the principles outlined above. At the end of the study it is also considered that Khalīfa b. Khayyāt ’s works should be the subject of graduate studies which should be prepared with deep readings. (shrink)

There are various explanations for the relationship between God, man and the world within belief systems and traditions. One of the striking points of this connection is the idea of hulūl and ittihād. This idea has appeared in various ways throughout history, manifested itself in society by the fact that faith influences the traditions of thought. In addition to being in non-Islamic systems such as beliefs of Indian, Jewish or Christian origin, it has also been observed in systems that have (...) stayed in the Islamic circle or established contacts over time. The evaluation of those who adopt this idea under the heading of extreme groups reveals the view of Islamic thought on the subject. However, while the issue is this clear from the Islamic point of view, the relationship of sufism, which is a part of the thought tradition, to hulūl and ittihād requires that the issue be subject to a more sensitive examination. At this point, it is important to follow the literature that has been formed on the related subject since the formation of Sufism. Following the discourse of Sufi thought on this topic will support the solution of critical points that have occurred from the past to the present. The determination of the issue during the formation period of Sufism, Gazzālī's explanation of the issue and the influence of the thought that developed after Ibn al-Arabī are among the obvious points of the process. Since the publication of this article, the issue of hulūl and ittihād, which has not fallen off the agenda of Islamic thought, has been discussed in the 19th century. When it comes to the century, it will be seen how it can be handled in an identity based on the interpretation of Muhammad Nūr al-Arabī, one of the prominent names of the period. In this way, on the one hand, the representation of an author sufi in the tradition of Sufi thought in the context of the subject, and on the other hand, in the near future, their clear statements in accordance with Islamic thought on such a critical issue will be examined. (shrink)

In his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. In this article, I analyze the attempt to produce such a framework transition in the tradition of Jewish Halakha (i.e., Jewish Law) by one of the key figures in its history, Moses Maimonides (1135–1204), and to explore how this transition was rationalized (...) and promoted by the utilization of crisis discourse. Using discourse analysis, I analyze the introduction to Maimonides’ great legal code, Mishneh Torah, and explore the modes by which he sought to establish, install and stabilize a homogenous and centralistic legal order at the center of which will lie one – that is, his own – Halakhic book. (shrink)

Isma‘īl b. ‘Ali, who is referred to as Abū Sa‘d as-Sammān, was born in Ray, Iran, between 981 and 983 and he devoted most of his life to educational travels, especially for hadith and he returned to his city of birth towards the end of his life and died there in 1053. Isma‘īl b. ‘Ali is well-known with the name of as- Sammān, meaning butter trader, because of he was grew up in a family of butter traders. The movables and (...) real estates in his inheretence show that he belongs to a wealthy family. As-Sammān, who seems to be in the twelfth generation of Muʻtazilite tradition, approve the thoughts of Abū Hāshim al-Jubbā’ī (ö. 321/933) and Abu'l-Ḥusayn al-Baṣrī (ö. 436/1044) and he was accepted as the leader of the Muʻtazila in his own period. He had education from scholars such as Abū Tāhir al-Muḫallis, Ibn Abū Nasr at-Tamīmī and Abkasī (ö. 405/1014-15) in the discipline of hadith. As-Sammān, was an authoritative figure both in the fiqh of Hanafi and disagreements between thoughts of Hanafism and Shafi'ism as well as in the fiqh of Zaydism. In addition, he educated himself in the topic of Qur’anic recitation, scholars of narrators, genealogy, law of inheritence and arithmetic. Among the works of as-Sammān, who are stated as many, only one record seem to be extant until today: “Kitāb al-Muvāfaqa bayn ahl al-bayt wa's-sahāba wa mā ravāhu kullu farīqin fī haqq al-āḫar”, which was written to point out the fondness and respect between the first three caliphs and ‘Ali. Thus, it is not possible for us to have a detailed knowledge about his thoughts in kalam and fiqh. However, Ibn al-‘Adīm (ö. 660/1262) gives us some ideas about thoughts of al-Sammān through his will narrates in his “Bughyat aṭ-Ṭalab fī tārīḫi Ḥalab”. As-Sammān states that his thoughts of kalam and fiqh are formed on the school of Ahl al-‘adl wa't-tawḥīd, in particular parallel with Muʻtazila-Zaydiyya and he designed his will, which he gave about two years before his death, according to the Muʻtazilite theological paradigm. In this context, according to as-Sammān, Allah is one and eternal. Attributes of Allah such as Power, Knowledge, Life, Hearing, Sight and Wealth are by virtue of His essence. Allah does not resemble anything, nor a body or an accident. All actions of Allah are good, and He never do evil. Allah does not wish for a sin nor have any consent to sin. Allah does not test people with what they cannot afford. Allah does not oppress people nor punish anyone with no justice. Allah is faithful to his promise that he will reward people who are good and will punish people who do evil. Voluntarily actions are created by people themselves. Revelation regarding the doomsday and the hereafter are true. Also, worships performed by the living on behalf of the dead such as hajj, ‘umrah, charity, reciting the the Qur'an and visiting the graves of them are useful for the dead. Repentance which is the forgiveness of sins is the decisiveness of not to commit it again with regret. As-Sammān has been criticized because of his Muʻtazilite thoughts, but his credibility, his intellectual effort and his abilities have been appreciated even by his opponents. The combative and dynamic nature of his life was reflected in his will are analysed in this work and it is concluded that he expressed his thoughts on belief and deeds in his will as a true Mu‘tazilite manifesto. (shrink)

The political, administrative and economic recovery process that took place after the Abbasid caliph al-Mu‘tadid moved the center of the state back to Baghdad in 279 (892) was short-lived. The fact that al Muktadir became caliph at an early age and political conflicts caused Baghdad to fall into the hands of the Buwayhids in 334 (945). This writing aims to evaluate the work prepared by Adan Jarso Golole as a doctoral thesis under the name Political, economic, and social life in (...) Baghdad in the process leading to the rule of Buwayhids (279-334/892-945) and published in 2021 as a book under the name of Baghdad Falling into the Hands of the Buwayhids (279-334 / 892-945). (shrink)

For the communication between people to remain effective and lively and for the expressive power to be permanent, the qualities of the words are as important as the quantity of words in a language. From this perspective, Arabic has many linguistic features like other developed languages. Parsing, deriviations, blending, synonymy, contrast, arabization, antithetical polysemy, commutation, ellipsis, polysemy, etc. Language features are intensely found in Arabic. As it is known, polysemy is one of the important issues of the Arabic language that (...) has been taken into consideration since the compilation period. Although there are scholars among Arabic linguists who deny the existence of polysemous words, the vast majority have accepted the issue of polysemy. Among polysemous words, some words indicate several different meanings, as well as words that express many different meanings. In this respect, words that indicate a lot of meanings in the group of polysemous words have attracted the attention of poets. Poets wrote long odes using such words to demonstrate their mastery of the science of the dictionary and to prove their competence in the art of poetry. There are even poets who write different odes in terms of theme, using the same word. One of these poets is Ibn al-Munāṣıf from Cordoba, who lived between 1168 and 1223. The poet, better known as the jurist, wrote his famous ode using the common word "acuz". By ending each couplet with the word ʾujūz, the poet brought together the different meanings of the word ʾujūz in the ode in question. In this study, the issue of polysemy, which is considered an important feature of the Arabic language, will be briefly discussed. In addition, the Qasida of ʾUjūz will be translated and analyzed. (shrink)

In this note, I provide an axiomatic characterization of the relative utilitarian bargaining solution to Nash bargaining problems. The solution is obtained when Nash’s independence of irrelevant alternatives axiom is replaced by the weak linearity axiom, while retaining the other three axioms. RU maximizes the sum of proportional gains, or, equivalently, minimizes the sum of proportional losses. RU is scale invariant and compared to the Nash and Kalai and Smorodinsky solutions, it is ex ante efficient when the bargaining problem is (...) considered as a lottery of future bargaining problems. (shrink)

In economic history value theory is simply one paradigm amongst others. It refers to an ensemble of economic ideas developed by classical political economists such as Adam Smith and David Ricardo. In the works of Karl Marx, however, value theory takes on a new meaning. It is charged with political significance and relates directly to class struggles in modern society. In this paper we will explore some aspects of Marx’s critique of capitalism as interpreted by Harry Cleaver, Isaak Illich Rubin, (...) Roman Rodolsky and several other scholars. (shrink)

G. K. Chesterton's fictional detectives stand in stark methodical contrast to scientific detectives such as Sherlock Holmes. While the scientific detective focuses on external reality, seeking to reconstruct the crime, Chesterton's detectives—and Father Brown in particular—are preoccupied with inner perceptions, devoting their energy to understanding other minds. While Holmes may be seen as a positivist driven by the physical sciences, Chesterton's detectives are exegetes, perceiving human beings as a unique species demanding a distinctive approach. They thus reflect Chesterton's view that (...) the modes employed to decipher physical reality are inappropriate for comprehending social reality.Chesterton's opposition... (shrink)

This paper discusses the D-N model of scientific explanation. It is suggested that explanation is a part of assertive discourse where certain principles must be observed. Then use is made of the relation between the informative content and logical content of a sentence (as shown, for instance, by Popper) to draw some of the conditions necessary for a sound model. It is claimed that the conditions of the model proposed in the present paper exhaust the insights of the papers in (...) the literature, solve the difficulties encountered by other authors, but have some damaging consequences on the D-N model of scientific explanation. (shrink)