Accession Number: ATLA0001712108; Hosting Book Page Citation: p 71-86.; Language(s): English; General Note: Bibliography: p 86.; Rev from an article in The Islamic quarterly.; Issued by ATLA: 20130825; Publication Type: Essay.

The study of Sufism, the mystical aspect of Islam, known as taṣawwuf to those closer to the sources and practices, has come a long way since Richard Eaton compl.

Integrated Encyclopedia of the Qurʾān, vol. 1: Allah, Ahmad, A—Beautiful Names of Allah. Edited by Muzaffar Iqbal. Sherwood Park AB, Canada: Center for Islamic Sciences, 2013. Pp. xxx + 378. $295, £198.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 241-243 [Access article in PDF] International Conference on Religion and Globalization Ruben Habito Perkins School of Theology The International Conference on Religion and Globalization, with over two hundred participants from thirty-one countries, was hosted by Payap University and its Institute for the Study of Religion and Culture in Chiang Mai, Thailand, from 27 July to 2 August 2003, with the Society for Buddhist-Christian Studies among (...) the several cosponsoring organizations. Other sponsoring and cosponsoring organizations included the United Board for Christian Higher Education in Asia, the International Network of Engaged Buddhists, the Christian Conference of Asia, and the Museum of World Religions. Prof. John Butt, convener of the conference and director of the Institute for the Study of Religion and Culture, with other officials of Payap University, welcomed the delegates at the opening ceremonies on 27 July in a program that included musical and cultural presentations from the riches of the northern Thai heritage.Plenary speakers included Dharma Master Hsin Tao, founder of the Museum of World Religions based in Taipei, Taiwan, who spoke on "Education for Interreligious Understanding in a Global Age." Donald Swearer, of Swarthmore College and Harvard University, spoke on "Religious Identity and Globalization," with a provocative subtitle: "Would Jesus, Buddha, or Mohammed Drive an SUV?" He addressed sociological aspects of religious living in a globalized age, with particular reference to Thai society. Phra Paisan Wisalo, a noted Thai forest monk and ecological activist, spoke on the "Reform of the Thai Sangha in the Light of Global Realities." Dr. Wesley Ariarajah, a Methodist theologian from Sri Lanka who has worked for many years with the World Council of Churches, spoke on "Religious Diversity and Interfaith Relations in a Global Age."The Venerable Dhammananda (formerly known as Dr. Chatsumarn Kabilsingh) was scheduled to give a plenary address on "Women's Experience in Theravada Buddhism," but could not attend due to the untimely death of her beloved mother, the Ven.Voramai Kabilsingh, one of the pioneering twentieth-century bhiksuni s in Thailand. Mae Chee Vimuttiya delivered an address titled "The Tripitaka Answer to the Extremes in the Modern World." Episcopal Bishop John Shelby Spong (ret.) presented an address titled "Transcending the Limits of Religion in Search of the Wonder [End Page 241] of God," and spoke of challenges to Christian faith and life in a postmodern society. Muslim scholar and activist Chandra Muzaffar described the challenges to and prospects for the religions in the wake of the globalizing process in a plenary address titled "Religion and Society in a Global Age." Dr. Muzaffar's presentation succeeded in highlighting key issues faced by those sincerely looking for ways in which religious traditions and communities can contribute to global healing, rather than continue to be part of the problem that divides the human family. Michael von Brueck gave the final plenary address, titled "An Ethics of Justice in a Cross-Cultural Context," suggesting pathways for a hopeful future.In addition to the plenary addresses, there were twelve plenary panels covering various topics. These included "Education for Global Awareness," chaired by Ruben Habito; "Religion and Media in a Global Age," chaired by Louis Gabaude; "Interfaith Dialogue in a Global Age: Personal Testimonies," chaired by Donald Swearer with members from the Interreligious Group for Theological Encounters, better known as the Cobb-Abe group; "Religion and the Globalization of War," chaired by Nancy Martin; "The Shadow of Religion: Killing People and Making Peace," chaired by John Butt; "Women and Spirituality," chaired by Roshan Dhunjibhoy; "The Transformation of Religious Traditions through Global Interreligious Encounter," chaired by JosephRunzo;"Islam,Social Justice,andGlobalization," chairedby Chandra Muzaffar; "Pluralism, Human Rights, and Buddhism," chaired by Michael von Brueck; "Students of Subaltern and Superpower States: Intercultural Communicative Competence via Information Technology," chaired by Daniel Wessner; "Globalization and ReligiousVocation," chaired by Herbert Swanson; and "Contemporary Exemplars of Interreligious Bridge-Building: Thomas Merton and Bede Griffiths," chaired by Douglas Conlan. In addition to the plenary sessions, individual paper sessions were held in three concurrent groups, with more than sixty topics presented by scholars and religious leaders throughout the entire... (shrink)

Many mawlids (mawlid al-nabī) have been written as a reflection of the love for the prophet Muhammad. Süleymān Çelebi’s (d. 825/1422) Wasila al-nacāt, has been seen as the founding work in Turkish literature in this category. The effect of Wasila al-nacāt has continued for centuries, and inspired many other mawlids. One of them is Enverī Erzincānī’s work named Mawlūd al-sharīf (Sumbul al-gulzār al-kalām al-kadīm). In literature tradition, mawlids are written in masnawī in ​​verse form, Mawlūd al-sharīf was written in style. (...) ode. In this respect, the work can be seen as an exception between the other ones. Another remarkable aspect of the work is the similarity between the two stories in Nasibī al-mawlid which is estimated to be written in XV. or XVI. century. Until now, no academic work has been done about Mawlūd al-sharīf. The sources that provide information about Mawlūd al-sharīf report about, two copies, one in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi) and the other in Kastamonu Manuscript Library (Kastamonu Yazma Eserler Kütüphanesi). Research showed that the copy in Kastamonu was in fact another copy of Wasila al-nacāt another copy of Mawlūd al-sharīf was also found in the Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). The number of couplets of Mawlūd al-sharīf has increased to 202 with the finding of the second copy. About the author of the work that is approximatly written in the XVII. or XVIII. century no information could be found. This study, introduces the Mawlūd al-sharīf and its authors, compares it with Wasila al-nacāt and presents an critical analysis of the text.Summary: The term mawlid means birth, birth time and place of birth. It was used to describe works such as the birth of the Prophet, miracles and the death of the Prophet. Next to these there also many mawlids about the lifes of Fatīma the daughter of the Prophet and her husband Alī, and few about the lifes of a spiritual guide. The first examples of this type seen in Arabic literature are Ibn Dihya al-Kalbī (d. 633/1235), Muhammad al-Azafī (d. 633/1236) and Cafar b. Hasan al-Barzancī (d. 1177/1764); Muhammad b. Masūd el-Kāzarūnī (d. 758/1356) and Sūzanī (d. 569/1173). The celebrations related to mawlid have turned into ceremonial form in the era of the Fatimies. The Fatimies held, Mawlid-al-Alī, Mawlid al-Hasan, Mawlid al-Husayin and Mawlid al-Fatīma ceremonies next to the Prophet’s. The first mawlid ceremony in the form of today was seen in the time of Muzaffar al-Dīn Gokboru (d. 630/1233).Different ideas have been put forward about the first mawlid text in Turkish literature, but Süleymān Çelebi’s Wasila al-nacat has been accepted as a pioneer work in the recognition and love of this kind. Many mawlids were written with the influence of Wasila al-nacat. The likeness of the content and the motifs of the majority of mawlids to Wasila al-nacat is interpreted as a strong sign indicating its importance in this genre. The translation of Wasila al-nacat into Arabic, Circassian, Greek, Kurdish, Tatar, Sawamish, English, German, Albanian, Bosnian... languages ​​should be considered as a factor that exposes its breadth.It is estimated that around 200 Turkish mawlids have been written, but this number is increasing with new studies. One of these mawlids is the work of Enverî Erzincānī called Mawlūd al-sharīf Ethem Erkoç and Mehmet Fatih Köksal are the researchers who have been aware of the existence of this work for the first time. Both researchers mention that the work has 142 couplets and the only copy is that in the Çorum Hasanpasha Writing Works Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In his work called Mawlid-nāma Köksal states that there is a second copy of the work, but the copy of Kastamonu, which is known as the second copy, is actually a copy of Wasila al-nacat. In the present study, another more bulky version of Mawlūd al-sharīf was recorded in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In the catalogs of the National Library (Milli Kütüphane) and Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi), the mawlid is indicated as Persian; the reason fort his mistake might be, the fact that the first twelve of the text is Persian.Although there were many poets who used the pseudonym Enverī there is no poet in Turkish literature, who was from Erzincan and wrote a mawlid with the same pseudonym. It was understood that the poet was a sayyid.In five places the author’s name or pseudonym is mentioned. His work shows that he is from Erzincān and that he has a mawlid. As a mawlid poet Enverī, adopted a quite ambitious style. He praises himself for writing in Persian, being the best Persian speaker in this area, and boasted his pure character and wise poetry.In the headlines of the copies the work is called Mawlūd al-sharīf / Sunbul al-gulzār al-kalām al-kadīm. Therefore, it would be more appropriate to consider the work as a double name sage. The copies do not include a record of the copyright date of the work. According to the second copy, which is shorter and which has the impression that it is incomplete, the work was copied in 1249/1833. It can be said that the Mawlid was written in the XVII. or XVIII. century because of its language and style.In the mawlid tradition of writing mawlid, generally masnawī form was preferred. Rarely some mawlids were conposed in verse styles. One of these works, which are two for now, is the one in which Çizmeci-zāde Vehbī wrote the couplets of Wasila al-nacat in sixth verse form. The other one is the Mawlūd al-sharīf of Enverī Erzincān. Mawlūd al-sharīf was written entirely in the form of an ode, except of two stories with 48 couplets must have been added later. The work with 202 couplet was separated from Wasila al-nacat and other mawlids in terms of starting with a Persian tawhid and using the style of an ode. Because of the small number of citations, the subjects described in Wasila al-nacat have not been contacted or have been summarized. Mawlūd al-sharīf is one of the shortest ones. Because of the small number of couplets of Mawlūd al-sharīf, the subjects described in detail in Wasila al-nacat are either not mentioned or only summarized. The work, consists of two major sections: The birth of the Prophet and the miracle of miraj. The remarkable feature of Mawlūd al-sharīf is that the two stories told are identical to the stories in Nasībī Mawlid (XV. or XVI. century). The first story tells how, a Jewish couple living in Baghdad became Muslims because of their respect for the mawlid ceremony. The second story tells about, a young named Alī who organized a mawlid ceremony with little money left from his mother and therefore died with faith. Surprisingly, this similarity is seen in the content and narrative forms of the stories in both texts. The fact that the comparative stories are almost the same makes on think of the possibilities of imitating, quoting or saving rather than an impression of the author by the previous text. Taking into account the chronological time, it seems more likely to accept the quotations in the Mavlūd al-sharīf as duplicating. Writing the stories in Mawlūd al-sharīf after the main chapters and the line differences in the rulers reinforce the impression that the stories are added later. (shrink)

Faith and religious life in Islam; Islamic education and ethics.

This paper discusses the positions held by two opposing camps—the traditionalists and the positivists regarding the presence or absence of ethics in Indian philosophy. It subsequently offers a way ahead of the impasse where I consider some inputs inherent in the method of dialogue in pre-modern Indian philosophy for imagining an ethics of and ethics for plurality. Such an ethics, I argue, cannot be imagined without involving the category of ‘Other,’ which has otherwise remained elusive in the Indian philosophical debates. (...) The diverse nature of Indian societies demands Other-centric ethics to assess and evaluate the enduring moral crisis pervading contemporary times. (shrink)

This article sketches some of the main ideas that informed the work of the post-colonial Indian philosopher Margaret Chatterjee. A philosopher of language and religion, her work straddles the “frozen” traditions of the east and the west, and astutely philosophizes about Gandhian thought in the realm of religious alterity and coevality.

This chapter considers the “people” of any state as a manufactured homogenous entity and argues that the neo-liberal educational setup plays a cardinal role in their manufacture. As an alternative, I invoke Negri’s and Hardt’s conceptualization of “multitude” to both critique and look beyond the neo-liberal mechanizations of education. The multitude, I argue, sparks creativity and criticality owing to its emphasis on the immanent (rather than manufactured) forms of difference and divergence. I argue that critical pedagogy can play an important (...) philosophical role in sidelining the repressive regimentations of corporate globalization and education and help in the formation of a multitude instead of people. (shrink)

The book examines how the contemporary Indian situation poses a strict theoretical challenge to Habermas's theorization of the public sphere and employs the method of samvāda to critically analyze and dissect its universalist claims. It invites the reader to consider the possibility of imagining a normative Indian public sphere that is embedded in the Indian context-in a native and not nativist sense-to get past the derivative language of philosophical and political discourses prevalent within Indian academia. The book proposes that the (...) dynamic cooperative space between Indian political theory and contemporary Indian philosophy is effectively suited to theorize the native idea of the Indian public sphere. It underlines the normative need for a natively theorized Indian public sphere to further the multilayered democratization of public spheres within diverse communities that constitute Indian society. The book will be a key read for contemporary studies in philosophy, political theory, sociology, postcolonial theory, history, and media and communication studies. (shrink)

This paper is an endeavor to discuss Gilbert Ryle’s philosophy of mind in convergence with some contemporary debates, particularly the “immediacy” debate of first-person authority. An attempt has been made to show that Ryle’s thought when analyzed through the prism of immediacy debate of first-person authority also seems to claim and endorse first-person authority.

This study highlights various totalitarian and undemocratic practices in which Bangladesh’s current Awami League-led coalition regime engages. It shows that since its inception in early 2009, the regime has tried to mobilize and manipulate public support from within through—among other means—creating the discourse of “war crimes” and to obtain international support through the discourse of “Islamism” and terrorism. Although “a secular plan” to combat and replace “Islamism” may soothe the nerves of many in the international community, its deployment in Bangladesh (...) has paradoxically produced a dangerous culture of disappearances and extrajudicial killings, infringements on freedom of speech and the stifling of dissenting voices, and the interception of opposition programs and the torture of opposition leaders and activists. The regime has also made a mockery of the law and the country’s judicial system. Many commentators believe that the country’s law courts are now simply an extension of the regime’s political clout. In these circumstances, political repression continues unabated, and victims of persecution are left with inadequate legal recourse. In the name of combating “Islamic terrorism,” Bangladesh’s ruling regime has resorted to a reign of terror that is in many respects tantamount to what we know as fascism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Making of Contemporary Indian Philosophy: Krishnachandra Bhattacharyya ed. by Daniel Raveh and Elise Coquereau-SaoumaMuzaffar Ali (bio)The Making of Contemporary Indian Philosophy: Krishnachandra Bhattacharyya. Edited by Daniel Raveh and Elise Coquereau-Saouma. London: Routledge, 2023. Pp. xiii+ 263. Hardcover £120, isbn 978-0-367-70981-5. Krishnachandra Bhattacharyya (KCB) is more than the seminal essay, "Svaraj in Ideas," through which academicians, politicians, postcolonial/decolonial thinkers and too often philosophers usually identify and fossilize him. (...) That, in my opinion, is the characteristic message of this volume. The message attains significance when calls for decolonization result in the sacrifice of actual philosophical legacy and resources to 'mere polity talk'. KCB, and with him other philosophers, need to be rescued from this 'mere polity talk', and the current volume rightly navigates in that direction. Setting the tone, The Making of Contemporary Indian Philosophy: Krishnachandra Bhattacharyya states that KCB is a significant yet unsung piece in the "jigsaw puzzle" of contemporary Indian philosophy (CIP). It rightly acknowledges KCB as the father of CIP, a distinct-yet-neglected genre of Indian philosophy "that draws on both classical Indian philosophical sources and Western materials, old and new" (p. 3). With a focus on KCB, the volume attempts to get back to and deliberate on the spectrum of his philosophy with two aims: a) To rediscover the philosophical significance and novelty of his philosophy where the classics of Indian philosophy and the modern avatars of European philosophy are made to speak to each other, and, b) To re-turn the attention of a global philosophical landscape that remains dominated by classical Indian philosophy and modern Western philosophy towards the present, "the now," of Indian philosophy in CIP, which was set in motion by KCB at the beginning of the twentieth century. The volume is divided into five sections. The first section, "Entrée" includes Daniel Raveh's "Introduction" and Daya Krishna's essay on KCB. Raveh's introduction classifies KCB's philosophy under three rubrics of decolonization (Svaraj), philosophical reflections (KCB's series of studies), and independent essays (conceptualizations). It also offers a synoptic reading of available literature on KCB, so that the reader can situate his philosophy within the multifaceted discourses that need to be recognized, reconfigured and revisited. Daya Krishna's essay is based on his two separate books so that a joint overview of KCB's notion of subject-object and the three Absolutes can be offered to the reader. The second section, "Lexicography" has three essays where the contributors [End Page 1] investigate, analyse or study a particular concept from KCB's philosophy. Elise Coquereau-Souma's essay focuses on the absence of a specific definition of "demand" in KCB's entire project. To unravel the implications of the concept of demand in KCB, she argues that it, "instigates the movement of KCB's method" (p. 49) to study, understand, and realise the domain of the experiential. Nir Feinberg's contribution underlines given-ness as felt-fact (p. 72) in KCB's contemporary commentary on Śaṅkara's theory of māyā. Feinberg argues that KCB innovatively explores the possibility of understanding the reality of the world (otherwise illusory) through the category of feeling, and that knowledge and facts have a limited application to eliminate this feeling of reality. Dor Miller's essay focuses on the concept of rasa in KCB's philosophy. Miller argues that KCB considers rasa as a "feeling par excellence" that needs to be understood, examined and studied in consonance with other human feelings. KCB thus classifies feelings into "'direct,' 'sympathetic,' and 'contemplative'" (p. 80). The aesthetic experience of reality, Miller tells us, becomes possible through the contemplative feeling whose subject is "impersonal, or universal" (p. 89). Miller claims that KCB's interpretation of rasa via the realm of contemplative feelings transcends the traditional commentarial paradigms of rasa and may offer a remedy to some contemporary anxieties of rasa theorists, especially those raised by Mukund Lath. The third section, "Philosophical Junctions," includes four contributions and starts with Stephen Kaplan's chapter on KCB's three Absolutes and four aspects of negation. Kaplan is interested in understanding whether a mapping between KCB's fourfold theory... (shrink)

Following their violent suppression of the Indian Revolution of1857, the British founded and consolidated their secular empire in the IndianSubcontinent, which marginalized and bypassed religion as far as possible,particularly Islam, which had been the official religion of the Mughal ancienrégime. Contemporaneous Ottoman efforts to counter European imperialism ledto Sultan Abdul Hamid II’s policy of pan-Islamism, particularlythe call for Islamic unity against the Russian aggression against Turkey in1877. It was at this critical juncture that some Indian Muslim scholars gallantlyvolunteered to (...) counter this threat, and to preserve the Islamic faith and heritageworldwide, despite the severe problems faced by the Muslims in India itself.This study highlights the role of an eminent scholar in this movement, namelyAllama Shibli Nu’mani, who in 1914 conceived the idea offounding the world-famous Islamic research institute Darul Musannefin ShibliAcademy in his home town of Azamgarh, Uttar Pradesh, India. Shibli was veryactive and instrumental in collecting donations from the wealthy landowners among the Muslim elite in his hometown of Azamgarh for theOttoman cause, raising 3,000 rupees, which was handed to Husain HasibAfendi, the Ottoman Consul in Bombay in 1877. Furthermore, his eloquentpoetry rallied Muslims across India to support the valour and heroism displayedin the jihad by Ghazi Usman Pasha against the Russians. Shibli travelled toIstanbul in 1892 and met with the Pasha, on whose efforts Tamgha-i Majidi was granted to Shibli on 13th Muharram, 1310/7th August, 1892.This article is based on Shibli’s major works in Urdu, particularly his arousingeulogies, Turkish archival reports, newspapers and magazines, andsecondary sources in Urdu and English. (shrink)

In this paper, I have attempted to make the role of mathematical thinking clear in Husserl’s theory of sciences. Husserl believed that phenomenology could afford to provide a safe foundation for individual sciences. Hence, the first task of the project was reorganizing the system of sciences and to show the possibility of apodictic knowledge regarding the world. Husserl was inspired by the progress of mathematics at that time because mathematics is the most logical discipline and deals with abstract objects. It (...) was the most suitable model for Husserl’s project. In fact, we can find structural similarities between his project and F. Klein’s Erlangen Program; further, the procedure of the essence intuition can be explained by a mathematical induction. Mathematics is certainly a new path for understanding Husserl’s phenomenology. In order to clarify the relation between Husserl’s theory of sciences and mathematics, this study focused on the problem of classification. Lastly, another implication of Husserl’s phenomenology as a theory of sciences is that his work is still meaningful for today’s dynamic reality of sciences. (shrink)

Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests the ‘Western’ (...) monopoly of modern environmentalism, sug­gesting that there is much in Islamic traditions dealing with environmental issues in­cluding non-human animal species. IEP asserts that several centuries ago Islamic traditions significantly focused on and strongly advocated for animal welfare and animal rights. This paper explores and examines animal rights within the broader spectrum of Islamic environmentalism or Islamic eco-ethic. While the philosophical roots of IEP concerning animal rights date far back in seventh century, it can potentially make both ethical and educational contributions to the twenty-first century environmentalism and animal rights movements. (shrink)

Perspectives of Islamic philosophy; articles.

Ethical principles are among the topics that are widely emphasised in the Islamic society. Ethics is a set of values, do's and don'ts that can play an important role in the effective management of organisations. If employees of organisations, especially medical staff, are working in the atmosphere of Islamic ethics, they show functional behaviours in line with the goals and missions of organisation. Due to the direct relationship and treatment of nurses with recipients of medical services, nurses' behaviours have significant (...) impact on the quality of services provided by medical centres. Therefore, the purpose of this study is to explore the relationship between Islamic ethics and commitment of 1100 Muslim nurses in Indonesia in 2021. This study was performed by descriptive-analytical correlational method. Data were collected using Islamic ethics and organisational commitment questionnaires and measured by Pearson correlation coefficient in Statistical Package for the Social Sciences (SPSS) and structural equation modelling analysis (SEM) in linear structural relationships (LISREL). The results indicate that Islamic ethics have significant and positive relationship with nurses' commitment as p = 0.542 and t = 5.63. CONTRIBUTION: According to the research findings, it can be concluded that commitment of nurses can be improved by applying Islamic ethics in medical centres. (shrink)

Metrics shape our social worlds in many and more ways. Everyday quantifications of our preferences, our behaviors and our relationships, alter us and the institutions that we constitute. This essay takes a brief look at the metrics of business ethics through two analytic devices. Representation explains the notion that metrics can capture or demonstrate ethics and performativity explains the notion that metrics can shape or constitute ethics. The analytic distinction between representation and performativity is obscured in practice when metrics become (...) targets, indeed much of the social power of metrics comes from their use as targets. Hence, we should pay attention to the world of practice in which measuring and doing are entangled. However, we should not lose sight of the limitations of measurement and the possibility that there are areas of ethical life best left unmeasured. (shrink)

This study traces the history of the origin and development of Unanimedicine in the Islamic world and its later blossoming in Persia. Based mainly onArabic, Persian, Urdu and English sources, the study focuses on the intellectuallegacy of the Muslims in the development of Unani medicine and their interestin the progress of medical sciences, when a number of classical works wereproduced by great Muslim scholars during this period that provide evidenceof organized medical care that provided the basis for modern medicine as (...) itemerged from the 17th century onwards in Europe. The early Muslim scholars’works were focused on the integration or Islamicisation of human knowledgein the areas of medical and health-care sciences as well as those who seekto understand the role of moral values and Maqaṣid al-Sharīʿah in medical and healthcare practices in a more comprehensiveframework, exposing the dynamic contribution of Islamic civilization tomedical progress that was later obscured in modernity by Western ideologies. (shrink)

This paper aims at helping trainees to overcome the difficulties they face when dealing with Arduino platform by describing the design of a desktop based intelligent tutoring system. The main idea of this system is a systematic introduction into the concept of Arduino platform. The system shows the circuit boards of Arduino that can be purchased at low cost or assembled from freely-available plans; and an open-source development environment and library for writing code to control the board topic of Arduino (...) platform. The system is adaptive with the trainee’s individual progress. The system functions as a special tutor who deals with trainees according to their levels and skills. Evaluation of the system has been applied on professional and unprofessional trainees in this field and the results were good. (shrink)

China is moving from a centralized to a market economy to bring about efficiency in its economy and to form a business partnership with the West. With its reform adopting an open-door policy, there may be a need to assure its partners in the western world that appropriate steps would be taken to develop and foster a business culture with which the western countries and the Chinese businesses can work. The present study attempted to find whether there has been a (...) change in business ethical culture, accounting system and practice in the Chinese business between 1978 and the present, and the degree of similarity in the Chinese ethics and guidelines compared to Western ethics and guidelines. The result of the study has been analyzed from an institutional perspective to explore institutional change. The result showed that there is general growing support of Chinese management toward change in business ethical culture and practice. It was observed that there was not much similarity in the documents used for ethical guidance and control with those of the West. The findings of the paper are expected to be relevant to international investors and executives interested in investing or working in China. (shrink)

Decision-makers in governments, enterprises, businesses and agencies or individuals, typically, make decisions according to various regulations, guidelines and policies based on existing records stored in various databases, in particular, relational databases. To assist decision-makers, an expert system, encompasses interactive computer-based systems or subsystems to support the decision-making process. Typically, most expert systems are built on top of transaction systems, databases, and data models and restricted in decision-making to the analysis, processing and presenting data and information, and they do not provide (...) support for the normative layer. This paper will provide a solution to one specific problem that arises from this situation, namely the lack of tool/mechanism to demonstrate how an expert system is well-suited for supporting decision-making activities drawn from existing records and relevant legal requirements aligned existing records stored in various databases.We present a Rule-based reporting systems architecture, which is intended to integrate databases, in particular, relational databases, with a logic-based reasoner and rule engine to assist in decision-making or create reports according to legal norms. We argue that the resulting RuleRS provides an efficient and flexible solution to the problem at hand using defeasible inference. To this end, we have also conducted empirical evaluations of RuleRS performance. (shrink)

Social practices of quantification, or the production and communication of numbers, have been recognized as important foundations of organizational knowledge, as well as sources of power. With the advent of increasingly sophisticated digital tools to capture and extract numerical data from social life, however, there is a pressing need to understand the ethical stakes of quantification. The current study examines quantification from an ethical lens, to frame and promote a research agenda around the ethics of quantification. After a brief overview (...) of quantification research and its uses in state and market organization, I discuss quantification in terms of three core subprocesses—capture, specification, and appropriation, illustrating and identifying ethical concerns around each process. Linking these processes to the performative effects of measures, I present a working model of quantification from which the discussion builds ideas for developing a research agenda around quantification. (shrink)

In this article, the art of compliment, which Zamakhsharī considered as a stylistic change and transition between persons in his work titled al-Kashshāf, was examined. In general, compliment is the art of creating a difference in style by changing direction within an expression, and serves the purposes of attracting attention and emphasizing. Zamakhsharī states that the art of compliment has two main functions: The first is to highlight the verses and capture the listener's attention by altering the routine of speech. (...) The second is a semantic dimension related to the context of the speech. Zamakhsharī regards the art of compliment, which had previously been considered mostly within the science of Ma‘ānī, as a subfield of the science of Bayān and significantly demonstrates its impact on Arabic rhetoric. Zamakhsharī categorizes compliment into three types: compliment from the absent (third person) to the addressee (second person), compliment from the addressee (second person) to the absent (third person), and compliment from the absent (third person) to the speaker (first person). In addition to these, an examination of the author’s study reveals that he also addresses the types of compliment from the speaker (first person) to the absent (third person), from the speaker (first person) to the addressee (second person), and from the addressee (second person) to the speaker (first person). These varieties are used effectively in the Qur’ān in different contexts. It is understood that Zamakhsharī believes that the art of compliment is not limited to pronoun changes, but should be considered in a broad scope as stylistic changes and enrichment of narration in general. Therefore, Zamakhsharī examined and analyzed the verses of the Qur’ān accordingly. Points such as drawing attention and emphasis, adding semantic depth, stylistic richness, effective communication, variety, and dynamism are summarizations of Zamakhsharī’s comments on compliment. On the other hand, Zamakhsharī notes that compliment is not merely a superficial stylistic change but rather deepens the meaning of the verses and keeps the listener’s attention engaged. Zamakhsharī emphasizes the influence of this art on Arabic rhetoric by detailing the different types and functions of compliment. His approaches to the art of compliment have had a significant impact on subsequent scholars and have dominated Arabic rhetoric for an extended period. Although Zamakhsharī’s contributions to the art of compliment are significant, they have also faced some criticism. Ibn al-Athīr, in his book al-Mathal al-Sāʾir, opposes Zamakhsharī’s view that the purpose of compliment is to keep the listener’s attention engaged, arguing instead that this approach could detract from the quality of the speech. According to Ibn al-Athīr, compliment should be used not merely for stylistic variation but to reflect the depth of meaning. His criticisms brought about various objections in the literature, and many scholars have argued Zamakhsharī’s approach to the art of compliment. This article aims to reveal Zamakhsharī’s analysis of the art of compliment and its place in Arabic rhetoric. (shrink)

The nonlinear σ-model with vector mesons introduced as gauge bosons and an interacting chiral quark sector depicts the nucleon as a topological soliton embedded in a chiral condensate. High-energy elastic pp and ¯pp scattering data from CERN ISR and SPS Collider appear to provide strong evidence in favor of this nucleon structure.

Karl Marx, the revolutionist philosopher, interpreted history as a world view which is the dimension of social development. His dialectic effort and materialistic conception are intended to preserve the rights of social being particularly of the working people who are repeatedly being oppressed. Class struggle is the ultimate solution of distinctions among classes through which there will be no class and the existing working class will revolt against capitalist economy and, as a result, they will control means of production which (...) will create the situation of the dictatorship of the working people. These class distinctions will be removed through the establishment of scientific communism referred by Marx. This article shows how Marx’s life and thought changed the course of history and how he influenced society to make a better place for living. I intend to show the reasons behind the worldwide acceptance of Marxism theoretically. My aim is to show how his theories and ideas are significant in socio-political aspects of philosophy. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 259-279. (shrink)

This inspiring work presents a truly knowledge-based approach to education as an alternative to the current curriculum that is based on consolidating pre-conceived ideas. It demonstrates the advantages of the new curriculum, both in terms of acquiring knowledge and preventing current problems such as technological disasters, global injustice, and environmental destruction. It also shows how it can eliminate plagiarism, low retention in classrooms, non-representative grading, and other common problems. Examples are given from various disciplines, ranging from science and engineering to (...) philosophy and law. (shrink)