This collection offers new perspectives on the interdisciplinary scope of the historic avant-garde and highlights the interconnectedness of its artists from a variety of national and disciplinary perspectives.

This unique book examines the heritage and enduring relevance of Viktor Shklovsky's work from a wide range of international perspectives. The essays articulate Shklovsky's impact through various lenses including literature, literary theory, film, art theory, and philosophy from the early-1920s to the mid-1970s.

One of the most famous gods of the pagan pantheon of Ancient Rus is the Thunder Perun. Usually, in the minds of modern humans, the image of Perun is perceived as the embodiment of the terrible and unaffiliated forces of nature, as the personification of thunderstorms, thunder and lightning. Certainly, such a perception came to us from the ancient pagan times as a kind of accumulation inherent in our ancestors ideological paradigm. However, the idea of ​​Perun as the personification of (...) thunder and lightning is confirmed by numerous linguistic intelligence. In particular, at one time, this well-known French researcher L. Lezhe found that the Slavic meaning of the word - lightning. The concept Perun in the Russian, Ukrainian, Byelorussian, Polish and Slovak languages ​​means the same thing. It is lightning. Apparently, in the pagan worldview, this god appears as a symbol of something scary, frightening. The ancient Slavs leaned over to Perun's force, as they generally bowed to any force, considering everything that was stronger than them, "strange", and therefore worthy of respect and worship. (shrink)

Propisʹ sedʹmai︠a︡: ėtika drevnepravoslavnai︠a︡ -- Propisʹ vosʹmai︠a︡: lepota i nelepostʹ -- Propisʹ devi︠a︡tai︠a︡: i︠a︡zyk i kosnoi︠a︡zychie -- Propisʹ desi︠a︡tai︠a︡ : lepota i kosmos -- Propisʹ odinnadt︠s︡atai︠a︡: slovo i Rusʹ (vidimai︠a︡ i nevidimai︠a︡) -- Propisʹ dvenadt︠s︡atai︠a︡: mir i mnogomirie -- Vtoroe slovo o skazannom slove -- Svod osnovopolozheniĭ chertov i rezov -- Selected chapters of book in English.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.2 (2001) 335-358 [Access article in PDF] Between East and West: Hegel and the Origins of the Russian Dilemma Ana Siljak Nikolai Berdiaev, the eminent twentieth-century Russian philosopher, wrote that the "problem of East and West" was an "eternal" one for Russia. 1 Attempting to make sense of the violent upheavals that shook Russia in 1917, Berdiaev believed that the source of Russian (...) troubles lay in the "inconsistency of the Russian spirit" due to the "conflict of the Eastern and Western elements in her." 2 Russia, he argued, always contained within its wide territory an invisible and shifting border between two continents, and thus Russian society was forever torn between two cultures. Berdiaev insisted that Russia could not discover its true calling or its place in the world until it resolved its internal conflict between East and West. 3Berdiaev was contemplating the course of the nineteenth century, when Russia's geographical destiny had deeply troubled Russian intellectuals. In the late 1830s Russian thinkers began their minute analyses of cultural and historical sources, hoping to determine the essential character of their nation and believing that their research would enable them to predict Russia's future. Often, diverse questions of progress and stagnation, tradition and innovation, and the individual and society were all framed within this overarching problem of East versus West.It is tempting to see this Russian dilemma as longstanding and natural, given Russia's position between two continents. Indeed, many recent scholars have argued that Russian encounters with Asia, taking place within the framework of Russia's territorial expansion eastward, forced Russians to examine their relationships [End Page 335] with the Eastern, Asian world. 4 It is true that European geographers and historians have debated the location of the border between Asia and Europe since the Middle Ages. But before the nineteenth century this ambiguity hardly troubled Russian minds. The Muscovite state of the fifteenth and sixteenth centuries, for example, was well acquainted with cultures and lands to its East, engaging in trade and diplomatic relations with Muslim Tatars and others. Yet there is little evidence to suggest that Muscovy was concerned about its position between Eastern and Western countries. 5 Even Peter the Great, whom historians have credited for bringing European customs into Russia, was little concerned with the European/Asian divide in Russian culture. For him the most important geographical question was Russia's place among the northern states, and he was particularly obsessed with Sweden as Russia's primary military rival. 6After Peter's reign, educated Russians, as they became increasingly acquainted with Western European culture, experienced their first pangs of envy and self-doubt in the face of perceived European superiority. Nonetheless, throughout the eighteenth century few cultured Russians had trouble embracing a diverse historical legacy and national character--German, Slavic, Asian. After all, Europeans themselves were proud of their barbarian past. Peter the Great's chief historian, V. N. Tatishchev, wrote with full confidence and little concern that the Russian empire was located "in both Europe and Asia," noting that though more Russian people lived in Europe, Russia had more territory in Asia. In passing he mentioned that "where the border between these two large and most important cultures is located, no one has as yet determined for certain." 7 According to him, the Slavic people as a whole could be divided into Asian and European branches, thus both cultures were of importance in Russian history. 8The first of the great nineteenth-century Russian historians, Nikolai Karamzin, was proud of Russia's diverse heritage. Russia, he wrote, [End Page 336] raising its head between the Asiatic and European kingdoms, represented within its civic life the characteristics of these two parts of the world: a mixture of old Eastern customs, brought by the Slavs into Europe and renewed, so to speak, by our long connection with the Mongols; Byzantine customs borrowed by the Russians along with the Christian religion, and some German customs imparted by the Varangians.... 9This cultural "mixture... (shrink)

Mağrib ve Mısır dönemi olarak ikiye ayrılan Fâtımî devleti tarihinin Mağrib devresi Mısır’a nazaran daha az incelenmiş görünmektedir. Bunun en önemli sebeplerinden bir tanesi bu dönemdeki muasır kaynakların Mısır dönemi kaynaklarına oranla fazla olmayışıdır. Bununla birlikte günümüzde Fâtımîler’in Mağrib dönemini kapsayan IV. (X.) yy.’a ait bazı muasır kaynakların bulunmuş olması, söz konusu döneme ait önemli bilgilerden haberdar olabilmemize imkân tanımıştır. Bu eserlerden olan ve Fâtımî devletinin Mağrib dönemindeki bürokrasisine ışık tutan Sîretü’l-Üstâz Cevzer adlı muasır kaynak, Fâtımîler’de halife ve veliahttan sonraki (...) üç numaralı devlet adamı olma şerefine nail olan slav asıllı Üstâz Cevzer’in ilk Halife Ubeydullâh el-Mehdî döneminde devlet hizmetine alınmasından, dördüncü Halife Mu‘izz’in hilâfet merkezini Mansûriye’den Kâhire’ye taşımasına değin gerçekleştirdiği önemli faaliyetlerini konu edinmektedir. Ele aldığımız çalışmada Fâtımîler’in Mağrib dönemindeki önde gelen devlet adamlarından bir tanesi olan Üstâz Cevzer’in hayatı detaylı bir şekilde incelenerek bu dönemin bürokrasisinin daha iyi anlaşılmasına katkı sunulması hedeflenmektedir. Başta Sîretü’l-Üstâz Cevzer adlı çağdaş kaynak olmak üzere Üstâz Cevzer hakkında bilgi veren az sayıda eserin incelenmesinin yanında batıda da yapılan araştırmalara değinilerek hazırlanan çalışma, literatüre sunacağı katkı itibarıyla özgündür. Ayrıca çalışma bazı araştırmacılarca Üstâz Cevzer’in, Mısır’ı ele geçiren komutan Cevher es-Sıkıllî ile aynı kişi olduğu yönündeki yanlış kanaatlerin ortadan kalkmasına yardımcı olacaktır. Yine bazı araştırmacılar tarafından Fâtımîler’in Mağrib dönemi veziri olarak kabul edilen Üstâz Cevzer’in gerçekten vezirlik görevini deruhte edip etmediği gibi sorulara çalışmada cevap aranacaktır. (shrink)

Bu makale Sovyet tarihçiliğinde milliyetler meselesini ve bağlantılı olarak tarih yazımındaki değişimleri incelemektedir. Sovyetler Birliği’ndeki politik, sosyal, iktisadi ve askeri değişimler ve kırılmalar tarihsel çalışmaların ve tarih yazımındaki milliyetlere yönelik söylemin değişmesine neden olmuştur. Diğer bir deyişle, söylem değişimleri siyasi gelişmeleri takip etmiş ve siyasi önceliklere göre değişmiştir. Sovyet tarih yazımında dönemselleştirme, Sovyetler Birliği Komünist Partisi’nin yerel milliyetçiliklere yönelik politikalarını nasıl değiştirdiğine ve buna uygun olarak Sovyet tarihçiliğinin milliyetler meselesiyle ilgili söylemlerindeki değişime atıf yapmaktadır. Sovyet tarih yazımında milliyetler meselesi kapsamındaki (...) tartışmalar, yerli halkların, yani Rus olmayanların, Çarlık Rusya’sı yönetimine nasıl yaklaşacakları, kendi geçmişlerine, tarihlerine, kahramanlarına, onların eylemlerine ne kadar odaklanacakları, tarihi ve milli şahsiyetleri ne kadar yüceltecekleri, Çarlık yönetiminin sömürgeci olup olmadığı ve Rus Çarlığına karşı yapılan isyanların gerici mi yoksa ilerici mi olduğu gibi konuları içermektedir. Bu gibi konular Stalin dönemi Orta Asya Sovyet tarihçiliğine egemen olmuş ve merkezin politikaları değiştiğinde tarihçiler de görüşlerini siyasal değişimlere uydurup güncellemişlerdir. 70 yıllık Sovyetler Birliği deneyimi birçok konuda olduğu gibi tarih yazımında da birbiriyle uyuşmayan farklı eğilimleri içermiş, bir dönem Rus milliyetçiliği baskı altında kalır yerel milliyetçiliklerin gelişmesine izin verilirken takip eden dönemde ise yerel milliyetçilikler baskıdan payına düşeni almıştır. 1930’lardan itibaren Türkistan gibi Sovyetler Birliği’nin bazı bölgelerinde birleştirici tarih anlatısı yasaklanıp Orta Asya halklarının ortak bir geçmiş algısına sahip olması engellenirken ülkenin batısında Slav halkları açısından tam tersi bir politika izlenmiştir. (shrink)

En collaboration avec Marie-France Bazzo, Maka Kotto et plusieurs autres, voici un ouvrage qui traite de la liberté d’expression (que ce soit à propos du mot en n, ou de la pièce de théâtre SLAV), des débats sur le genre, ainsi que d’autres questions sociales fortement médiatisées qui ont provoqué un certain malaise dans la société.

The beginning of this century hailed a new paradigm in linguistics, the paradigm brought about by de Saussure's Cours de Linguistique Generale and subsequently elaborated by Jakobson, Hjelmslev and other linguists. It seemed that the linguistics of this century was destined to be structuralistic. However, half of the century later a brand new paradigm was introduced by Chomsky's Syntactic Structures followed by Montague's formalization of semantics. This new turn has brought linguistics surprisingly close to mathematics and logic, and has facilitated (...) a direct practical exploitation of linguistic theory by computer science. (shrink)

It has been hypothesized that psychedelic experiences elicit lasting psychological benefits by altering narrative selfhood, which has yet to be explicitly studied. The present study investigates retrospective reports (n = 418) of changes to narrative self that participants believe resulted from, or were catalysed by, their psychedelic experience(s). Responses to open-ended questions were analysed using inductive and deductive thematic coding and interpreted within agent-centred approaches to development and well-being. Themes include decentred introspection, greater access to self-knowledge, positive shifts in self-evaluation (...) processes, greater psychological and behavioural autonomy, and enhanced connectedness with others and the world. While this explorative qualitative study offers some initial support for the explanation that changes to narrative self are a cornerstone of psychedelics' therapeutic and transformative potential, methodological and recruiting limitations preclude the ability to make objective claims and generalizations. Future scientific research is necessary to further elucidate this hypothesized mechanism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on this (...) argument, a debate has been shaping up concerning just what Hume intended to establish here. The principal purpose of this article is to settle this interpretive issue as decisively as the texts permit. I should also like to locate Hume's main argument about induction in the larger context of his discussion of skepti- cism in book 1 of the Treatise. I shall suggest that arguments for the radical skepticism commonly attributed to Hume can be found only very late in book 1 of the Treatise and that the most famous argument about inductive inference establishes and is intended to establish only a relatively modest form of skepticism. The argument under consideration can found in book l, part 3, section 6 of the Treatise. It can also be found in essays 4 and 5 of the Enquiries and in the abstract of the Treatise published anonymously by Hume. I shall concen- trate on the Treatise version since it is the first and perhaps most explicit formulation of the argument and because part of my purpose is to place this argument in the larger context of book 1 of the Treatise. The received opinion concerning Hume's argument has it that Hume was highly skeptical about the mind's claims to knowledge about the future (or, more generally, about the unobserved). All beliefs arrived at via inductive I should like to thank M. G. Anderson, John Bahde, Jon Nordy, and Robert Paul Wolff, as well as David Fate Norton and a referee for the Journal of the History of Philosophy, for helpful comments on earlier drafts on this article. 32 HISTORY OF PHILOSOPHY inferences are unreasonable or unjustified. The alternative interpretation, to be defended below, is that Hume held that no such belief is or can be rendered certain relative to past experience and that such beliefs are not, upon that account, unreasonable or unjustified. Something like this inter- pretation has been defended by Tom L. Beauchamp, Thomas Mappes, and Alexander Rosenberg. ~ My view differs from theirs in that I shall argue that Hume did offer arguments for the more radical skepticism commonly attri- buted to him (though it is unclear whether he regarded them as decisive). These arguments, however, come at the end of book ~ of the Treatise and are independent of the more famous argument to be discussed below. Defenders of the received view are both numerous and distinguished. Versions of this interpretation of the main argument can be found in the writings of Karl Popper, Wesley Salmon, F. L. Will, and Norman Kemp Smith; most recently a variation on the standard interpretation has been defended by Barry Stroud. The fullest and most elaborate defense of the standard interpretation can be found in a monograph by D. C. Stove. '~ Stove's discussion is perhaps the most impressive because of his painstaking efforts to lay bare the structure of Hume's reasoning and to give a line-by- line analysis of the argument. This has the effect of bringing more clearly into focus the main grounds for the standard view. If this standard interpre- tation is correct, then Hume's position is that scientific method is epistemically no better than "superstition" and "enthusiasm." And, Hume would be among those for whom this claim, if true, would be very bad news, because one of his primary purposes in the Treatise is to construct a science of man. Thus, this argument is of considerable internal significance because, if my opponents are correct, Hume appears to have cut the ground out from under what he took to be one of his most important projects -- the construc- tion of a science of man. The other feature of this argument that makes it worthy of serious con- sideration is that it is philosophically... (shrink)

Aims: To describe individuals’ perceptions of the activities that take place within the cancer genetics clinic, the relationships between these activities and how these relationships are sustained. Design: Qualitative interview study. Participants: Forty individuals involved in carrying out cancer genetics research in either a clinical (n = 28) or research-only (n = 12) capacity in the UK. Findings: Interviewees perceive research and clinical practice in the subspecialty of cancer genetics as interdependent. The boundary between research and clinical practice is described (...) as vague or blurred, and this ambiguity is regarded as being sustained by a range of methodological, ethical and economic factors. The implications of these findings for the “therapeutic misconception” are explored. It is argued that while research participation is seen as having therapeutic benefit for individual patients, the interviewees are not labouring under any misconceptions about the relationship between research and clinical care. It is suggested that concepts such as the “therapeutic misconception” may have less relevance in highly technological specialities that are characterised by a developing evidence base. (shrink)

The impact of Nietzsche's engagement with the Greek skeptics has never before been systematically explored in a book-length work - an inattention that belies the interpretive weight scholars otherwise attribute to his early career as a professor of classical philology and to the fascination with Greek literature and culture that persisted throughout his productive academic life. Jessica N. Berry fills this gap in the literature on Nietzsche by demonstrating how an understanding of the Pyrrhonian skeptical tradition illuminates Nietzsche's own reflections (...) on truth, knowledge, and ultimately, the nature and value of philosophic inquiry. This entirely new reading of Nietzsche's epistemological and ethical views promises to make clear and render coherent his provocative but often opaque remarks on the topics of truth and knowledge and to grant us further insight into his ethics-since the Greek skeptics, like Nietzsche, take up the position they do as a means of promoting well-being and psychological health. In addition, it allows us to recover a portrait of Nietzsche as a philologist and philosophical psychologist that has been too often obscured by commentaries on his thought. "The book addresses a number of central issues in Nietzsche's philosophy, including perspectivism and his conception of truth. The idea that his views in these areas owe much to the ancient Pyrrhonists casts them in an important new light, and is well supported by the texts. A lot of people from a lot of different areas in philosophy will have good reason to take notice." - Richard Bett, Johns Hopkins University. (shrink)

tic sequenzen-kalkul of Gentzen, into rules for PCc, the classical sequenzenkalkul. We shall limit ourselves here to sequenzen or turnstile statements of the form A„A„..., A„ I- B, where A„A„..., A„(n ~ 0), and B are wffs consisting of propositional variables, zero or more of the connectives '5', "v', ' ', ')', and '=', and zero or more parentheses. One can pass from PCi to PCc by amending the intelim rules for ' a result of long standing, or by amending (...) the intelim rules for either one of.. (shrink)

[...] Rousseau bir yandan çağının yükselen değerlerinden yararlanırken diğer yandan bu değerlerin içeriden eleştirisini yapmayı başarabilen düşünürlerden biri olduğu için fikirleri ölümünden asırlar sonra bile önemini yitirmemiştir. Demokratik devletlerin meşruiyet krizinin giderek derinleştiği ve çoğunlukçu, majoritarian, ideolojilerin etraflıca sorgulanmaya başlandığı çağımızda, demokrasiyi çoğunluk kararına ek olarak “rıza”, “Yurttaşlık”, “sivil özgürlük”, “kamusal uzlaşı” ve “Genel İrade” kavramlarıyla birlikte ele alan Rousseau’yu yeniden okumak önemlidir [...] Rousseau-demokrasi ilişkisinin kazılıp ortaya çıkartılacağı bu metinde uğranılacak olan kavramsal duraklar sırasıyla: Eşitsizlik (doğal ve toplumsal), özgürlük (...) (doğal ve sivil), politik bütün (bodypolitic), Genel İrade, ortak iyi (common good) ve Egemen olmalıdır. Söz konusu kavramlar, Rousseau’nun onlara yüklediği özgün anlamları gözden kaçırılmadan sanki ilk defa karşılaşılıyormuşçasına bir zihin açıklığı ile okundukları zaman, onun demokrasi görüşü de gün ışığına çıkartılabilir. (shrink)

A rational defense of the criminal law must provide a comprehensive theory of culpability. A comprehensive theory of culpability must resolve several difficult issues; in this article I will focus on only one. The general problem arises from the lack of a systematic account of relative culpability. An account of relative culpability would identify and defend a set of considerations to assess whether, why, under what circumstances, and to what extent persons who perform a criminal act with a given culpable (...) state are more or less blameworthy than persons who perform that act with a different culpable state. (shrink)

This study aims at assessing the level of knowledge, attitudes, and practices (KAP) concerning reproductive health (RH) among adolescent college-going girls in the urban and rural areas of Chittagong District, Bangladesh. A college-based cross-sectional study was conducted among college-going girls (N = 792) of four colleges attending Higher Secondary Certificate (HSC) classes (eleven/twelve classes) in Chittagong District. Data were collected using a structured and self-administered questionnaire. Chi-square (χ2) and independent-samples t-test were conducted to make the comparison between urban and rural (...) participants. Data were analyzed using IBM SPSS version 24.0. The authors’ interpretation of the findings was also informed by anthropological as well as qualitative considerations. Mothers were reported to be the key informants of reproductive health for the adolescent girls of both urban and rural areas. Besides, urban respondents were more likely than rural respondents (p <.001) to feel comfortable during the discussion on RH with mother/sister/relative; to communicate frequently with their mothers; to discuss RH issues regularly; to have prior knowledge on menstruation. Moreover, this study also found significant differences (p <.05) regarding most of the items addressing RH knowledge, attitude, and practice between adolescent girls in urban and rural areas of Bangladesh due to the existing socio-cultural disparities between the areas of residence. (shrink)

Şiddet varoluşumuzun temelini oluşturan en önemli niteliklerdendir. Fransız düşünce tarihinde önemli bir yer tutan Walter Benjamin’in tarih kavramı üzerinden ele aldığı şiddet insanın doğal yaşamdan yerleşik yaşama, hukukun egemenliği altına girmesini temellendirmektedir. Ancak yasa, aynı zamanda egemenin tasavvurundadır. Bu nedenle zamanla yozlaşmaya açıktır. Benjamin bu yozlaşmanın bir karşı çıkışla, Mesiyanik bir şiddetle sona ereceğini ifade etmektedir. Hukuksal şiddet insanları tek tip kılarken, Mesiyanik şiddet daha kişisel bir formdadır. Benjamin’e göre burada yasa koyucu ve yasa koruyucu şiddetin uygulandığı insan kırılma anlarında (...) kendini bulmaktadır. Bu ifadeden yola çıkarak metinde Benjamin’in tarihin yıkıntıları arasında koşturduğunu söylediği çocuğa istinaden çocuksu bir şiddet formunu oluşturmak ve bunu temellendirmek metnin esas amacıdır. Bu çocuksu biçim, içkin şiddet olarak kavramsallaştırılmakta ve kişinin sorgulama ve itirazla kendi benliğini oluşturmasını temellendirmektedir. Böyle bir insan zaman ve mekanda kesinti yaratarak, toplumda kendini ortaya koyduğu yeni bir alan açmaktadır. Çocuksu içkin şiddet anın durduğu, zamanın askıya alındığı ve yasanın içinde bir gedik açılan ana denk gelmektedir. Bu fotoğrafla benzer bir etkiye sahiptir. Fotoğraf sanatı toplum ve yasanın içinde ve dışında, görülen ve görülmeyenin arasında bir yerdedir. Çocuksu içkin şiddeti uygulayan insan da diğerlerine göre barbar ve yabancı hale gelerek ne içeride ne dışarıda bulunmaktadır. Kısaca bütün akışı askıya almaktadır. Metinde bu durumu örneklemek için Ori Gerscht’in yıkımı konu alan fotoğrafları kullanılacaktır. (shrink)

The present paper tries to trace the particular contours that the problem of theodicy assumes in the Chinese Buddhist text the Awakening of Faith in the Great Vehicle. It analyses the beginning section of the main body of text – the section, that is, that outlines the major theoretical structure of the work – in terms of a problem that has been of particular concern in western theology. I believe that taking such a tack is especially valuable for highlighting the (...) central Problematik around which the text is organized. The paper will thus use the problem of theodicy as a means of exploring some of the philosophical implications of the Awakening of Faith. (shrink)

Tres filósofos catalanes: Joaquín Xirau. Eduardo Nicol. José Ferrater Mora.--La herencia de Ortega y Gasset: José Gaos. Luis Recaséns Siches. Manuel Granell. Francisco Ayala. María Zambrano.--Dos filósofos independientes: Juan D. García Bacca. Eugenio Imaz.--Panorama general de la filosofía española en América.

v. 1. Metodología e introducción histórica.--v. 2. La Edad de Oro.--v. 3. Del Barroco a la ilustración (Siglos XVII y XVIII).--v. 4. Liberalismo y romanticismo.--v. 5. La crisis contemporánea (3 v.).

Obsesif Kompulsif Bozukluk (OKB), istem dışı beliren ve kaygıya neden olan düşünceler, dürtüler ve düşlemlerden oluşan obsesyonlar ile bu obsesyonların oluşturduğu sıkıntıyı azaltmak için istekli olarak yapılan zihinsel ve davranışsal tepkiler şeklinde ortaya çıkan psikiyatrik bir hastalıktır. Çeşitli semptom örüntülerine göre sınıflandırılan bu hastalığın alt tiplerinden biri de dini obsesyon ve kompulsiyonlardır. Bu çalışmada, dini içerikli obsesyonel düşüncelerin yanı sıra ibadeti engelleyip Allah’tan uzaklaştıran ve olumsuz olarak nitelendirilebilecek davranışlara yol açan her türlü obsesyonel düşünce ile dini kavramların ilişkisi değerlendirilmektedir. Bu (...) doğrultuda obsesyonların dini literatürdeki karşılığına dair bazı tespitlerde bulunulmakta ve obsesyonlardan muzdarip olan kişilerin bu düşünceleri yorumlama biçimi İslamî yaklaşıma göre açıklanmaktadır. Teorik bir bakışla ele alınan bu çalışmanın farmakolojik tedavinin yanında farklı terapötik tedavi yöntemleriyle entegre edilen manevî/dini temelli tedavi yaklaşımlarını geliştirmeye katkı sağlayabileceği düşünülmektedir. (shrink)

Ibn Masarra y su escuela -- El místico Abū-l-ʻAbbās ibn al-ʻArīf de Almería y su "Mahāsin al-Maŷālis" -- Un precursor hispanomusulmán de San Juan de la Cruz.

Diyanet İşleri Başkanlığı, 3 Mart 1924’te, Şeriye ve Evkaf Vekaleti’nin yerine kurulmuştur. Bu düzenleme ile dini konular, siyasal alanın dışına çıkarılıp idari bir işleve indirgenmek istenmiştir. Ancak bu tercihin aksine kurumun görev ve yetkilerinde ve teşkilatında artan ve büyüyen bir seyir ortaya çıkmıştır. Diyanet İşleri Başkanlığı’na kurulduğundan bu yana birçok misyon yüklenmiştir. Dinin devlet tarafından kontrol edilmesi, daha çok kurucu iradenin ve militan laiklik taraftarlarının beklentilerini yansıtırken, dini nitelikli hizmetlerin karşılanması ise daha çok muhafazakâr kesimin beklentisi olmuştur. Her iki taraf (...) da kurumu, Türkiye’nin sosyal, tarihsel ve siyasal dokusunun sui generis niteliğiyle meşrulaştırmaya çalışmıştır. Özellikle 633 Sayılı Kanun’dan (1965) sonra Başkanlık, sosyal hayatın daha çok içinde olmaya başlamış ve 1980 sonrası dönemde sosyal ve milli dayanışmanın sağlanması için bir araç olarak görülmüştür. Bu durum, 1982 Anayasası’nın korporatist ve solidarist özelliklerinin bir yansımasıdır. Diyanet İşleri Başkanlığı’nın bu şekilde araçsallaştırılması onun yıllar içinde bu derece büyümesinin temel itici gücü olmuştur. (shrink)

En reprenant dans son essai le principe d'Heidegger sur l'existence, N'Dré Sam Beugré a l'intention de préciser que la singularité de soi n'est pas une subjectivité fermée et isolée du monde, mais un être de soi ouvert aux manières des autres êtres, mais également ouvert au mouvement constant de dévoilement et de fermeture présent dans le monde.

Cet ouvrage n'est autre qu'une étude a-méthodique sur l'essence phénoménologique humaine appuyée sur la philosophie de Michel Henry. Elle gravite autour de la notion de douleur basée sur la passivité précoce de l'être par rapport à lui-même et dans le cadre révélateur de l'affectivité. En d'autres termes, la révélation de l'être tel qu'il est dépeint dans sa passion. Une nouvelle conception de la corporéité, du temps et du langage vient de la tonalité affective de base de la douleur. Comprendre ces (...) thèmes en les reliant à l'être masculin est crucial pour ne pas le scinder en champs ou dimensions inconciliables qui ne le laisseraient pas comprendre dans ce qu'il fait, dit ou vit, c'est-à-dire sur ce que l'être est vécu -- Contracubierta. (shrink)

Spinoza propose un nouvel évangile pour l'homme : la liberté et le salut. Ils conduisent l'homme dans la joie de la bonne nouvelle. C'est pourquoi, l'évangile de l'homme est un objectif prioritaire, mais ce n'est pas une fin directement poursuivie proportionnellement aux ressources utilisées. Pour le promouvoir, il faut mettre en place des conditions sociales, puis sa mise en oeuvre effective relève en partie de la sphère individuelle et se réalise dans une dynamique sociale où elle devient instrument et fin (...) des autres variables et des valeurs sociales. L'évangile de l'homme, à l'instar de l'augmentation de la puissance d'existence, est une fin en soi, mais, en l'absence d'une seule relation fonctionnelle, le développement des capacités peut être à la fois une fin, un moyen et une condition préalable à autre chose. Tout cela ne signifie pas que l'évangile doit être soumis à des compromis qui nient sa valeur intrinsèque, mais cela signifie que, pour se réaliser, une valeur sociale et individuelle aussi complexe doit entrer dans de multiples dynamiques pas toujours linéaires et pas toujours destinées au même but. (shrink)

Originally published in 1963, this classic book is a rethinking of the history of Western political philosophy. Charles N. R. McCoy contrasts classical-medieval principles against the "hypotheses" at the root of modern liberalism and modern conservativism. In Part I, "The Classical Christian Tradition from Plato to Aquinas," the author lays the foundation for a philosophical "structure" capable of producing "constitutional liberty." Part II, "The Modern Theory of Politics from Machiavelli to Marx," attempts to show, beginning with Machiavelli, the reversal and (...) destruction of the pre-modern "structure" postulated in Part I. McCoy stresses the great contributions of Aristotle to political thought found in his more familiar Ethics and Politics, but also includes key insights drawn from Metaphysics and Physics. These contributions are developed and perfected, McCoy argues, by Augustine and Aquinas. Two other important features include McCoy's epistemological insights into Plato's work that will be new to many readers and the author's juxtaposition of traditional natural law with "the modernized theory of natural law." The modern account of autonomous natural law, in McCoy's view, helps explain the totalitarian direction of key aspects of modern political thought. This classic volume on the origins of modern philosophical thought remains a standard in the field. (shrink)