This study introduces the concept of deviant behavior in a moderated-mediation framework of incentives and organizational justice perception. The proposed relationships in the theoretical framework were tested with a sample of 311 academics, using simple random sampling, via causal models and structural equation modeling. The findings suggest that incentives might boost the apparent performance, but not necessarily the intended performance. The results confirm that employees’ affection for incentives has direct, indirect, and conditional indirect effects on their deviant behavior likelihood. The (...) relationship between employee deviant behavior likelihood and affection for incentives was moderated by organizational justice perception and partially mediated by reward expectancy, thus having significant contributions toward the extant literature of deviant behavior and incentives. The findings have important implications for managers, academicians, and policy makers for mitigating adverse behavior in professional employees through proper use of incentives. (shrink)

In a recent article, Azzouni has argued in favor of a version of formalism according to which ordinary mathematical proofs indicate mechanically checkable derivations. This is taken to account for the quasi-universal agreement among mathematicians on the validity of their proofs. Here, the author subjects these claims to a critical examination, recalls the technical details about formalization and mechanical checking of proofs, and illustrates the main argument with aanalysis of examples. In the author's view, much of mathematical reasoning presents genuine (...) meaning-dependent mathematical characteristics that cannot be captured by formal calculi. ‘…there is a conflict between mathematical practice and the formalist doctrine.’ [Kreisel, 1969, p. 39]. (shrink)

Introduction -- Fraud in research : frequency patterns -- An organizational approach to research fraud -- Fraud, lies, deceptions, fabrications, and falsifications -- Deviance in scientific research : norms, hot spots, control -- Concluding discussion.

The 15th century Jewish Aragonian thinker, Abraham Bibago treats conjunction in his two main works, Derekh Emunah and Commentary on Aristotle’s Metaphysics. In the former, which explicitly interprets Biblical and Talmudic stories along philosophical lines, Bibago promotes a neo-Platonic intellectual emanation schema and boldly asserts that human happiness is attained through conjunction with higher intellects. In the Commentary, which primarily treats Aristotle’s Metaphysics and Averroes’ commentaries on it, Bibago gives an account of conjunction that does not necessarily fit with the (...) intellectual conjunction of Derekh Emunah. Indeed, his remarks in the Commentary are much less decisive about human happiness, suggesting that Bibago qua philosopher is more open minded about the summum bonum than he is qua religious thinker. (shrink)

At the end of the fifteenth century, the Castilian-Aragonian Eli Habilio wrote what is now the only extant, complete, and original Hebrew commentary on the entire Metaphysics of Aristotle. This commentary is short, about 15 folio pages long, and consists almost entirely of quotations from Averroes’ Middle Commentary on Aristotle’s Metaphysics in the early fourteenth-century translation of Qalonimos ben Qalonimos. Yet Habilio elsewhere expresses only disdain for Averroes and hopes that Jews will turn away from Averroes to read Scotus’ metaphysical (...) works instead. The author’s claim is that Habilio’s Commentary is intended to supplement his translation of Antonius Andreas’ questions on the Metaphysics and provide a Hebrew summary of the most read Hebrew version of the Metaphysics that would choose its words in such a way as not to contradict Scotus and in some cases even to encourage its readers to seek out a Scotist approach. (shrink)

The Kuzari: In Defense of the Despised Faith is the first new translation into English of The Kuzari since 1905, annotated and explained based on the classic commentaries. Written by Rabbi Yehuda HaLevi of Spain over a period of twenty years and completed in 1140, The Kuzari has enthralled generations of Jews and non-Jews alike with its clear-cut presentation on Judaism, and its polemics against Greek philosophy, Christianity, Islam, and Karaism.

Following participation in Dr. Yair Caspi’s “Psychology in Judaism” workshop, the writers contemplate whether the teaching of Caspi’s model in academic settings could become simultaneously a fresh addition to interdisciplinary approaches to the teaching of Judaism in Israeli Academic life, and an academic addition to the contemporary trend to Jewish renewal in Israeli society. The model is based on weekly facilitated workshops in which participants both reflect on and discuss their lives and also explore unique interpretations of Jewish texts and (...) ideas, constantly seeking the borderline where their lives inform the text and vice versa. The process leads to the re-enchantment of ancient Jewish concepts, the reinvention of the Jewish religious experience in a contemporary paradigm and idiom, and the possibility of deep transformative insight. (shrink)

RésuméL’«Épître sur le savoir divin» d'Averroès présente quatre dialogues differents sur deux niveaux textuels. Ces dialogues, leur structure syllogistique ainsi que l'emploi des contradictions indiquent que l’«Épître» est structurée presque entièrement en accord avec les descriptions de la dialectique se trouvant dans les commentaires d'Averroès aux Topiques d'Aristote. Ainsi, la solution d'Averroès à la question de savoir comment Dieu peut avoir une connaissance universelle des particuliers passe par un compte rendu dialectique de la distinction entre le savoir divin et celui (...) des humains. De surcroît, à un point crucial de l’«Épître» Averroès se réfère à Métaphysique Β d'Aristote, qu'il considère être une exposition dialectique des questions sur la métaphysique. Cette référence suggère que l’«Épître sur le savoir divin» est, selon Averroès, une sorte d'enquête dialectique visant à répondre aux questions qui se présentent dès qu'on aborde l’étude de la métaphysique. Il en ressort que si on peut voir en l’«Épître» une interprétation dialectique de Coran LXVII, 14, son but primaire est d'introduire ses lecteurs a la spéculation métaphysique. Ainsi, il n'y a pas d'infraction de la prohibition légale d'Averroès, dans le Discours décisif, sur l'usage des interprétations dialectiques dans les oeuvres ouvertes au public général. (shrink)

Given a weakly o-minimal structure${\cal M}$and its o-minimal completion$\bar{{\cal M}}$, we first associate to$\bar{{\cal M}}$a canonical language and then prove thatTh$\left$determines$Th\left$. We then investigate the theory of the pair$\left$in the spirit of the theory of dense pairs of o-minimal structures, and prove, among other results, that it is near model complete, and every definable open subset of${\bar{M}^n}$is already definable in$\bar{{\cal M}}$.We give an example of a weakly o-minimal structure interpreting$\bar{{\cal M}}$and show that it is not elementarily equivalent to any reduct (...) of an o-minimal trace. (shrink)

Older adults process emotional speech differently than young adults, relying less on prosody (tone) relative to semantics (words). This study aimed to elucidate the mechanisms underlying these age-related differences via an emotional speech-in-noise test. A sample of 51 young and 47 older adults rated spoken sentences with emotional content on both prosody and semantics, presented on the background of wideband speech-spectrum noise (sensory interference) or on the background of multi-talker babble (sensory/cognitive interference). The presence of wideband noise eliminated age-related differences (...) in semantics but not in prosody when processing emotional speech. Conversely, the presence of babble resulted in the elimination of age-related differences across all measures. The results suggest that both sensory and cognitive-linguistic factors contribute to age-related changes in emotional speech processing. Because real world conditions typically involve noisy background, our results highlight the importance of testing under such conditions. (shrink)

We introduce a first order extension of GL, called ML 3 , and develop its proof theory via a proxy cut-free sequent calculus GLTS. We prove the highly nontrivial result that cut is a derived rule in GLTS, a result that is unavailable in other known first-order extensions of GL. This leads to proofs of weak reflection and the related conservation result for ML 3 , as well as proofs for Craig’s interpolation theorem for GLTS. Turning to semantics we prove (...) that ML 3 is sound with respect to arithmetical interpretations and that it is also sound and complete with respect to converse well-founded and transitive finite Kripke models. This leads us to expect that a Solovay-like proof of arithmetical completeness of ML 3 is possible. (shrink)

I would like to argue that to a large extent universities are themselves to blame for their failure to respond adequately to external pressures of the day. Barring the work of a few exceptional departments and individuals here and there, universities are incapable of addressing precisely those problems that most preoccupy our societies nowadays. Granted, universities rightly regard themselves as playing a key role in preserving intellectual, academic and cultural traditions. This, however, should not be taken to be an acceptable (...) excuse for not dealing with fundamental social injustices and discrepancies - problems often deemed to lie outside the scope of a university's legitimate interests. Since universities are by far the most important institutions in any modern society entrusted with the task of creating knowledge, they should also strive to apply the knowledge created there to major social issues at any given time. This paper substantiates this thesis through some examples, and discusses its bearing on the future of the university curriculum. (shrink)

How faith in God maintains the link between the physical realm and the spiritual realm. Discusses free will, resurrection, God's immanence and transcendence, and similar topics.

Introduction -- The idea of the university -- The aims of the university, or Humboldt then and Humboldt now -- Principles for undergraduate curricula -- Rhetoric, arguments, episteme metis and phronesis -- Some thoughts for curricula in the natural, social and human sciences and the establishment of new disciplines -- Research, teaching, publications, admission, assessment -- Democracy, higher education and the philosophy of education -- Doctoral education -- The university at the dawn of the digital age: realizing technology's transformative potential.

William Alston has identified what he calls a “Christian Mystical Practice” as one of the many doxastic practices in which humans engage. He defends CMP as being as rational as other doxastic practices, including the sense perceptual practice, having its own input and output rules, and its own background overrider system. I argue that there seems to be a serious problem with Alston’s characterization of the overrider system for CMP. The presence of this problem threatens to damage Alston’s argument for (...) the rationality of engaging in the Christian Mystical Practice. (shrink)

Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. (...) This kind of convergence of metaphysical and religious terms makes possible, indeed encourages, a re-interpretation of the religious concepts along Aristotelian lines. Biblical expressions of God’s wonders are thus to be interpreted to refer to Aristotelian demonstration and the mystical desire to cling to God is to refer to unifi cation with the Active Intellect.Translatores, qui Aristotelis et Averrois opera metaphysica in linguam Hebraicam saeculi 14. transferebant, notabilibus conceptibus philosophicis saepe nomina Hebraica assignaverut, quibus et principales notiones religiosae Judaicae ac Biblicae solebant exprimi. In hac dissertatione investigatur, quomodo duo talium nominum, scil. “mofet” et “devequt”, quae in textibus religiosis “extra ordinaria miracula divina” et “adhaerentiam” (praecipue ad Deum) proprie significant, in translationibus Averrois Commentarii Magni in Aristotelis Metaphysicam ad demonstrationem Aristotelicam et continuationem (praecipue noeticam) significandas transumebantur. Huiusmodi nominum metaphysicorum cum religiosis coniunctio conceptus religiosos iuxta sensum Aristotelicum denuo explicari permittit, imo suadet. Hinc dicta Biblica quae miracula Dei olim significaverunt ad demonstrationes Aristotelicas relata sunt; item desiderium mysticum adhaerendi ad Deum de unione cum Intellectu Agenti intellectum est. (shrink)

The Zohar, the Cabbalistic ‘Bible’, has a special theory concerning magic. Magic, which for the Zohar is the essence of idolatry, is depicted there as identical in its form with Cabbalistic mystical theurgy, but directed not towards God but towards evil demons. This theory has been labeled in research Hermetic and Neo-Platonic, but only in general terms. This article makes a further step and finds a parallelism between a paragraph in the Zohar and a paragraph in On the Mysteries of (...) Iamblichus, the Neo-Platonic philosopher. The two paragraphs expound the above theory in similar terms, and also cite as their source a similar authority, namely eastern sages or Chaldaean prophets. This parallelism may establish a literary connection between the Zohar and Iamblichus, who may be related also in other respects. (shrink)

In this historical essay, we examine the reciprocal influences of philosophical doctrines and logic, their interrelations with language, and the place of mathematics in these developments.

Among the aims of the author in this wide-ranging article is to draw attention to the numerous formal sciences which so far have received little scrutiny, if at all, on the part of philosophers of mathematics and of science in general. By the formal sciences the author understands such mathematical disciplines as operations research, control theory, signal processing, cluster analysis, game theory, and so on. First, the author presents a long list of such formal sciences with a detailed discussion of (...) their subject matter and with extensive references to the pertinent literature. Turning to the nature of the formal sciences, the author states that “the formal sciences, though they arose in most cases out of engineering requirements, are sciences and can be pursued without reference to applications”. It is argued, through a wealth of examples, that in a great number of cases the formal sciences permit the attainment of provable certainty about actual parts of the world. As Franklin puts it, “knowledge in the formal sciences, with its proofs about network flows, proofs of computer program correctness, and the like, gives every appearance of having achieved the philosophers’ stone; a method of transmuting opinion about the base and contingent beings of this world into the necessary knowledge of pure reason.” Franklin clearly distinguishes between certainty and necessity: “ g¤g¤g what the mathematician in offering is not, in the first instance, absolute certainty in principle, but necessity. This is how his assertion differs from one made by a physicist. A proof offers a necessary connection between premises and conclusion. One may extract practical certainty from this g¤g¤g but this is a separate step.” Though Franklin explicitly states that there is a gap between necessity and certainty as one passes from mathematical reasoning to applications, the main thrust of the article consists in arguing that the gap is considerably smaller than generally claimed.. (shrink)

In this introductory statement, given at the beginning of the Aboagora symposium in Turku in August 2011, Yehuda Elkana highlights the need, in accordance with the title of the conference, to rethink rather than unthink the Enlightenment. Indeed, the Enlightenment remained an unfinished project, but one should never forget that this era formed the basis for the greatest and most important creation of knowledge in all areas for 300 years. Over the last 100 or more years, however, cracks have (...) started to appear in this edifice, Elkana argues: researchers have started to realise that one cannot really distinguish the rational from the irrational and that being contextual does not necessarily mean being relativist. (shrink)

Mauro Zonta's long awaited work Il Commento medio di Averroè alla Metafisica di Aristotele nella tradizione ebraica is really three books in one: a historical and philological account of the two medieval Hebrew translations of Averroes' Middle Commentary on Aristotle's Metaphysics and editions of both translations. The Arabic of Averroes' Middle Commentary on Aristotle's Metaphysics is not extant apart from a few fragments (see vol. 1, pp. 13-5). Nor is there a direct Latin translation of the Arabic—indeed, Zonta states that (...) there is no evidence of reliable citations of the work by any Latin authors (vol. 1, p. 18). Zonta's book, then, presents the only way of accessing Averroes' monumental work in its .. (shrink)

'Small businesses do not have the depth to sustain mistakes and losses in the way that large businesses can. It is the view of the management of MacLine that an ethical approach to business is one of the key factors in ensuring the long term survival of the business.’Dr Yehuda Baruch is Visiting Research Fellow at the Centre for Organisational Research, London Business School, Sussex Place, Regent's Park, London NW1 4SA; and Mr Mark Lewis is Managing Director of MacLine. (...) Teachers interested in having a package of teaching notes and transparencies relevant to this case may contact Dr Baruch at the above address. (shrink)

RésuméSi l’œuvre d'Averroès est souvent considérée comme étant le sommet de la méthode démonstrative aristotélicienne dans la philosophie arabe, un bref passage de sonGrand commentaireàMétaphysiqueΓ.2 d'Aristote souligne l'importance primordiale de la dialectique et suggère d'examiner à nouveaux frais le statut de la dialectique et de la démonstration dans l’œuvre philosophique d'Averroès. Dans ce passage, Averroès décrit la dialectique comme une forme acceptable de philosophie et le dialecticien comme un certain type de scientifique. En mettant la dialectique et la démonstration à (...) un niveau égal ou presque, Averroès semble aller contre sa propre conception d'une distinction entre des types d'hommes dits “dialectiques” et “démonstratifs”, qu'il développe dans sonTraité décisif.En outre, cette interprétation deMétaphysiqueΓ.2 contredit aussi son explication du même passage dans leCommentaire moyen sur la Métaphysique, et la description donnée par Aristote lui-même de la dialectique tout au long de laMétaphysique, à savoir que, dans leGrand commentaireàMétaphysique, il s’écarte de ses vues antérieures en décrivant la dialectique comme une partie nécessaire de la métaphysique, même si la centralité de l'argumentation dialectique pourrait remettre en question le projet de la métaphysique tout entier et, par là, celui des sciences dont les démonstrations s'appuient sur le terrain métaphysique, c'est-à-dire toutes les sciences. Averroès ne souligne pas cette vue, mais sa présence n'en est pas moins ambiguë. (shrink)

Book of Jewish philosophy including such topics as reconciling science and religion, Divine providence, God's infinitude and omniscience, reincarnation, how faith has the power to alter nature, God's immutability, how to reconcile spirituality with the physical universe, and resurrection.

Jacob Anatoli (c. 1181–c. 1247 CE) would seem an unlikely skeptic. As the Hebrew translator responsible for bringing a complete program of Aristotelian logic to European Jewry, he is an unlikely skeptic of science. As author of one of the most influential medieval commentaries on the Bible, he is an unlikely skeptic of religious belief. Still, he advances arguments against the possibility of certain knowledge of both Aristotelian science and the tenets of belief. Yet, he does not recommend that thoughtful (...) people reject science and uncritically adopt religious beliefs in the face of uncertainty. Nor does Anatoli recommend a suspension of judgement (epoche) that would allow for freedom from worry (ataraxia) or tranquility. Instead, he pushes constant dialogue, even debate between competing claims to knowledge. The life of the mind that Anatoli recommends, then, is a dialectical interrogation of science and religion that provides not freedom and tranquility but intellectual disquiet and toil. (shrink)

The articles in this volume explore the teachings on happiness by a range of thinkers from antiquity through Spinoza, most of whom held human happiness to comprise intellectual knowledge of that which is Good in itself, namely God. These thinkers were from Greek pagan, Muslim, Jewish, and Christian backgrounds and wrote their works in Greek, Arabic, Hebrew, and Latin. Still, they shared similar philosophical views of what constitutes the Highest Good, and of the intellectual activities to be undertaken in pursuit (...) of that Good. Yet, they differed, often greatly, in the role they assigned to deeds and practical activities in the pursuit of this happiness. These differences were, at times, not only along religious lines, but also along political and ethical lines. Other differences treated the relationship between the body and intellectual happiness and the various ways in which bodily health and well-being can contribute to intellectual health and true happiness. (shrink)

This paper examines the claim that the two final articles of Rav Kook’s book Ikvei Hatzon were written as a response to a lecture given by Hermann Cohen. It first reviews Cohen’s lecture showing that, regarding the concept of God, Cohen argues for the compatibility of Judaism and Kantianism in denying the dogmatic-mythological preoccupation with the existence of God in favor of understanding God as the basis of morality. Second, it analyzes Kook’s articles, demonstrating that he accepts the compatibility of (...) Judaism and Kantianism together with the denial of the dogmatic relation to God as a substance. Nevertheless, Kook is not satisfied with the critical view that denies the dogmatic relation to the substance altogether, since it formulates a merely negative relationship with God. Instead, he develops his concept of the Divine Ideals, which synthesizes the dogmatic preoccupation with substantiality and the critical denial of it. The Divine Ideals are the moral progression of man, through which man gradually becomes identical to God. Within the Divine Ideals, dogmatism becomes an emotional striving to be identical with God as a substance, while criticism is the intellectual negation of the possibility of such identity, which ensures that the process will continue indefinitely. (shrink)

We introduce a Gentzen-style modal predicate logic and prove the cut-elimination theorem for it. This sequent calculus of cut-free proofs is chosen as a proxy to develop the proof-theory of the logics introduced in [14, 15, 4]. We present syntactic proofs for all the metatheoretical results that were proved model-theoretically in loc. cit. and moreover prove that the form of weak reflection proved in these papers is as strong as possible.