This book presents the current feminist critique of science and the philosophy of science in such a way that students of philosophy of science, philosophers, feminist theorists, and scientists will find the material accessible and intellectually rigorous.Contemporary feminist debate, as well as the debate brought on by the radical critics of science, assumes—incorrectly—that certain movements in philosophy of science and science-driven theory are understood in their dynamics as well as in their details. All too often, labels such as “Kuhnian” or (...) “positivistic” are taken for granted, and much of the contemporary postmodern or post-structuralist feminist theory that sets out to criticize science does little to alleviate the reader’s lack of knowledge with regard to such movements.Unlike other texts, Philosophies of Science: Feminist Theories provides a student-oriented framework so that, for example, positivism is given a thorough grounding before the feminist critique of such epistemological theory is given. Other movements discussed include the Kuhnian turn, sociology of science, and the radical critique of science. Feminist theory and critique are interwoven throughout, with one chapter devoted to feminist thought, which includes the work of such thinkers as Longino, Hararway, Hubbard, Nelson, Harding, and Keller. (shrink)

In addition to the prose works that were copyrighted on the hadith method, poetry studies called Alfīyah also emerged. The main motive behind the naming of the Alfīyahs is to ensure that the information is easily memorized and remembered. For this purpose, Suyūṭī also wrote an Alfīyah named Naẓm al-Durar fī ʻilm al-asar on the method of hadith. Suyūṭī felt the need to write a new Alfīyah himself by considering Ibn al-Ṣalāḥ's ʻUlūm al-ḥadīth and al-ʻIrāqī's Alfīyah named al-Tabṣirah wa al-Tadhkirah. (...) Suyūṭī claimed that his Alfīyah is superior to al-ʻIrāqī's Alfīyah in terms of covering all subjects (Jamʻ), concise style (Ījāz) and composition (Ittisāq). When the Alfīyah is examined, it is seen that 17 subjects of hadith method, which is not included in the works of Ibn al-Ṣalāḥ and ʻIrāqī, has been added to the Alfīyah. On the other hand, it has been determined that the works of scholars such as Ibn Ḥajar were also used in Alfīyah, apart from Ibn al-Ṣalāḥ and ʻIrāqī's Alfīyahs. From this point of view, it should be noted that Alfīyah is not just a summary and poetry activity, but a work containing valuable information in terms of hadith science. In this article, after giving concise information about the Alfīyah literature, the place of Suyūṭī's Naẓm al-Durar fī ʻilm al-asar, who wrote works in almost every field of Islamic sciences, in the hadith literature has been emphasized and his work which became famous with the name Alfīyat al-Suyūṭī has been examined in terms of hadith methodology. (shrink)

The immigrant problem, one of the most striking socio-pathological events of our day, is more often raised in the context of political issues. While these debates are driven by local and political interests, what is hidden behind political calculations is the tragic position of the migrant. The migrant, who comes to the agenda with political debates, takes on an extremely negative image in terms of social relations. The problem with the sameness of "We" is that the "Other" or the immigrant, (...) as the expression of an element that is incompatible with the local culture, is pushed from the field of "I" into otherness, and is evaluated as an element of conflict that does not force the transformation of publicity on the social level. Although the interest-based determining power of politics has negative effects on the formation of sufficient human common sense regarding the problem, there is an intense debate in the philosophical literature on the basis of Immanuel Kant, Hannah Arendt, Emmanuel Lévinas. Most of the studies put forward in the context of associating the ideas put forward by the thinkers in question with immigration have kept the research deep but limited in scope. In our study, the subject was not deemed necessary in depth, it was sufficient to discuss the basic thinkers, views and the basic dynamics of the relevant views on the subject, and care was taken to outline the relevant literature. Levinas, who stands out as one of the dynamics of the basic literature on immigration and the emphasis on "Otherness", pointed to Western thought that did not prioritize ethical relations as the cause of the political crises of his time. Levinas tries to handle the problem of Otherness, which emerges as a political, ethical and legal problem of the tension that the "I"-centered way of thinking, which brings about sameness, will experience against the "Other", in a different way from the tradition of thought that prioritizes ontology. In the thought of Levinas, who considers the “Other” as an alternative field of sameness, the transcendence dimension of Otherness has the function of removing the Self from narcissism through the discovery or tension of the alterity in the "Other" rather than the sameness of the position of the "I" against the "Others". There is a belief that the "Other", embodied in transcendent Otherness, will lead to an act of unconditional hospitality in the "I". It can be seen that Arendt also discusses the problems that Levinas puts on the agenda. In the context of "Otherness", Arendt's criticisms of the concept of right, which manifests itself with a political ontological understanding rather than an ethical relationship as expressed in Levinas, are in question. Thus, while it becomes possible to question the legal structure that does not include the “Other” in the political sphere, the importance of the "Other" for political discourse is also revealed. At this point, conditional hospitality comes to the fore in the context of foreigner's right, which we encounter in Kant. However, Derrida, who would state that Levinas's unconditional hospitality had practical problems, also found Kant's conditional hospitality problematic. The immigrant, as the “Other” of our time, which is hoped to gain an ethical-political basis of thought in the context of the idea of hospitality, aims to re-discuss the idea of hospitality developed in the existing literature, while also being a call to produce thoughts on the philosophical understanding of the immigrant and the importance of creating a philosophy of immigration. (shrink)

Within Ajzen's Planned Behavior Theory framework, this article tests a model to estimate the predictors of entrepreneurial intention in academic scientists working in Chile. We adapted into Spanish the entrepreneurship intention questionnaire. We tested the entrepreneurship intention model on a sample of 1,027 scientists leading research projects funded by the Chilean Scientific and Technological Development Fund, the country's primary scientific research grant. The results show strong empirical support for the entrepreneurship intention model proposed while highlighting some critical issues specific to (...) entrepreneurial intention in scientists. In particular, we found an indirect effect of perceived subjective social support on entrepreneurial intention, which is mediated by entrepreneurial attitude and perceived behavioral control toward entrepreneurship. These results suggest that policies orientated toward promoting academic entrepreneurship should include developing a healthy social environment toward it, meaning that entrepreneurial intention is not only an individual but an organizational challenge. These policies should analyze the social norms guiding the scientists' reference groups to increase their effectiveness. (shrink)

This study aims to compare the hafiz training in imam hatip secondary schools and the hafiz training processes carried out in the Qur'an courses affiliated to the Presidency of Religious Affairs, based on student views, within the scope of the "Hafiz Project with Formal Education in Imam Hatip Secondary Schools", which is currently being implemented. The model of the study, which is based on the quantitative research method, is the comparative relational survey model, which is based on determining the relationship (...) between two or more variables and the presence or degree of change. The universe of the research is four imam hatip secondary schools and four Qur'an courses located in the European side of Istanbul, and the sample is 160 students who receive hafiz training in these institutions. In the research, first of all, hafiz education and its development in the historical process are included. Then, the data obtained as a result of the questionnaires applied to the participant students within the scope of the research were analyzed according to the institution and gender variable. In this context, the students' views on the hafiz process, the hafiz training together with the formal education, the post hafiz process, the hafiz teachers and the physical opportunities in the hafiz process were consulted, and the significant differences between the relevant views were determined and evaluated. As a result of the study, especially in terms of gender variable, significant differences were found in subjects such as memorization, other occupations in the hafiz process, teachers' understanding of education, and the desire to quit memorization. (shrink)

This study constructs a measurement scale for Socially Responsible Consumption in the particular context of Colombia. It uses a mixed qualitative and quantitative methodological approach, beginning with four focus groups and ending with a quantitative validation exercise employing Exploratory Factor Analysis. The result is a Socially Responsible Consumption measurement scale consisting of four dimensions that reflect paradigms found in the existing literature. These are, however, expressed differently in Colombia. In particular, Socially Responsible Consumption involves consumer behavior that favors corporate social (...) responsibility practices and the rational consumption of resources and products while recognizing the importance of maintaining a healthy lifestyle through healthcare. (shrink)

Atheism, which does not accept belief in God, criticizes all religions that include this belief. Especially modern period atheism tries to make many of its criticisms in the name of scientific and tries to spread its ideas with this method. The same method is followed in our country. Atheism is tried to be spread through publications such as many websites, social media accounts, articles, journals and books. The religion on which atheists focus their activi-ties in our country and make various (...) criticisms is naturally Islam. Atheists try to use science and highlight freedom of thought while voicing their claims against Islam, which the majority of the society believes in, since atheism does not have a serious equivalent in Turkish society. Criticisms of atheism regarding religion in our country are gathered in the center of Islam, Hz. Muhammad and Quran. Especially It is claimed that Hz. Muhammad never lived, therefore it is impossible to talk about an Islam and the Quran that he preached, and that the Umayyads, who became a great empire, invented Islam and Quran in their current sense in order to ensure the continuity of the state. Atheists relate these and similar claims to some parts of the Prophet's life. Therefore, there are many claims about Sîrah and they need to be examined. Until today, no Turkish study in the field of Sîrah has been determined regarding these claims made about the life of the Prophet. In this study, in order to fill the mentioned gap in the field, firstly, some claims of atheists regarding Mecca period were determined; These claims were classified according to their subjects and evaluated in terms of sîrah. Atheists, who attach importance to freedom of belief and thought and express these frequently, when turn into their ideas about Islam and Muslims from thought to action, writing, etc.; It has been observed that these sensitivities have disappeared. Specific to the period examined, it has been determined that atheists aimed to reject the Prophet and Islam completely and shaped his writings accordingly, and often did not include important details about the subjects on which they made claims. In addition, there is a lack of scientific literature and information; It is seen that many topics are distorted from their main media. (shrink)

The Thesis states Global Terrorism, is a global project that has no direct place or time is an interesting approach. Although the reason of terrorism has been come down to difference between civilizations and religions; that is not the case. Another reason which is argued is that Muslims are unable to integrate into Western societies. However this is not unique to Muslims, it is also a problem for non-Muslim immigrants. Another problem is whether Islam is compatible with democracy or not. (...) Most of the Islamic countries have despotic and oppressive regimes which are economically, politically and socially unstable. However this has nothing to do with Islam. Hundreds years of colonization did not let democratic values and institutions to develop in these countries. Lack of non-governmental organizations in Islamic world; caused these countries to become either a secular despotic or an Islamic oppressive regime. Both situations create an environment for radical groups to exist. To eradicate terrorism, one has to look for its political and economical reasons. The despotic regimes in Islamic countries have to be removed and United States and other Western countries should change their mentality while dealing with terrorism. (shrink)

The Principle of Non-Contradiction is found and christened as “the firmest principle” by Aristotle. Since then, almost no objection has been raised against this principle and its firmness, until Łukasiewicz. By reflecting on the possibility of the emergence of new systems of logic with reference to the developments in non-Eucledian geometry, Łukasiewicz stated that the reconsideration of the principles of logic may lead to new systems. With the guidance of this idea, in his revolutionary work “On the Principle of Contradiction (...) in Aristotle” Łukasiewicz approaches Aristotle’s account on the Principle of Non-Contradiction and analyzes it thoroughly. Starting with the identification and the comparison of three distinct definitions of the Principle of Non-Contradiction in Metaphysics, the Polish logician criticizes Aristotle’s arguments regarding the unprovability and the firmness of the principle. Even though Aristotle defended that the principle cannot be proved by direct proof but can be proved by indirect ones, i.e. elenchus, Łukasiewicz realizes that Aristotle’s aforementioned distinction is actually built on sand, since the Stagirate had stated in Prior Analytics that these two types of proof can be used interchangeably. This statement means that there is no err in using direct proofs instead of elenchtic ones and thus it appears that if the principle can be proved by elenchus, it can be proved by direct proof as well. In other words, Aristotle runs into a contradiction by trying to prove the principle that cannot be proved. Having found that there lies a contradiction in the very foundations of the Principle of Non-Contradiction regarding its unprovability, he continues with scrutinizing Aristotle’s elenchtic proofs in Metaphysics. With the discovery of fallacies appealed by Aristotle in those proofs, Łukasiewicz is ready for raising his objection to the firmness of the Principle of Non-Contradiction. Starting with stating how contradictions were defined before and by Aristotle, how the Stagirate formulated the Principle of Non-Contradiction, our study aims to examine Łukasiewicz’s objection and summarize his arguments against the Principle of Non-Contradiction. (shrink)

İslam'daki manevi hayatın ve ahlaki değerlerin ismi olan tasavvuf, İslam düşünce tarihinde önemli bir yere sahiptir. Yerel ve evrensel birçok unsuru içinde barındıran bu akım, dinin maneviyat boyutunu ön olanda tutar. İslam toplumu, ruhi ve manevi değerlerin birçoğunu tasavvufa ve onun kurumsal ifadesi olan tarikatlara borçlu olduğu görülmektedir. Tasavvufun en önemli özelliklerinde birisi, bireyin gündelik hayatının akışına müdahil olmasıdır. Dinin bireyin dünyasına nüfuzu anlamına gelen dindarlık ise bireyin günlük dünyasının duygusal yönlerinde Sufizmin etkisiyle güçlü değişiklikler meydana getirmektedir. Bununla beraber tasavvuf, (...) bireysel dinginliğin yanı sıra toplumsal alanda kendini gerçekleştiren bir maneviyat hareketi olma özelliği taşır. Bu çalışmanın amacı, kendini dindar olarak tanımlayan öğrencilerin dine tasavvufa, tarikatlara ve rabıta olgusuna bakışını sosyolojik olarak analiz etmektir. Bundan dolayı, kendini dindar olarak tanımlayan bireylerin tasavvuf, tarikat ve rabıta olgularına yaklaşımlarına odaklanılmıştır. Bu çalışmanın temel tezi hem tasavvufun bireyin hayatını değiştirdiği hem de bazı olumsuzluklarına rağmen dindar öğrencilerin tasavvufa olumlu yaklaştıklarıdır. Tasavvuf, bireyin dünyasında dinin derinleşmesine katkı sunmaktadır. Nitel verilere dayanarak yapılan, Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi’nde okuyan ve kendini dindar olarak tanımlayan öğrencilerle gerçekleştirilen mülakat verilerinin analizine dayanan bu makale, tasavvufun gündelik hayat içindeki varlığını tartışmayı amaçlamaktadır. İki ana bölümden oluşan bu makalenin ilk bölümünde toplumsal bir aktör olarak tasavvuf ile beraber gündelik hayatın sosyolojisine, ikinci bölümde de Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi dördüncü sınıfta okuyan dindar öğrencilerle yapılan mülakat verilerine odaklanılmıştır. Sonuç bölümünde ise tasavvuf, tarikat, rabıta ile beraber tasavvufi yaşamın gündelik hayata etkisi değerlendirilmiştir. Sonuç olarak yerel ve evrensel unsurları içinde barındıran tasavvuf, hem dinin etkisini artırarak bireyin dindarlaşmasına hem de ahlaklı bir toplumun oluşmasına katkı sunmaktadır. Tasavvuf kökenli dini grupların bazı ritüellerine karşı çıkmakla beraber tasavvuf olgusuna olumlu yaklaşan öğrencilere göre tasavvufun bireyin gündelik hayatında sağlamış olduğu temel katkı, dinin pratik ve ritüel boyutunu da içeren ahlak alanındadır. Bundan dolayı tasavvuf, ahlaki eylemler üzerinden toplumsal ve bireysel hayata etki etmekte ve bireyin eylem dünyasını biçimlendirmektedir. Bu bağlamda öğrencilerin nazarında tasavvuf merkezli dini grupların etkili ve meşru olmalarının sebebi, ahlakın merkezde olduğu bir dinselliği görünür kılmalarıdır. Bunun yanı sıra hem eğitim-öğretim sistemi hem de İlahiyat fakültelerindeki eğitim, sadece öğretimi esas aldığı ve pratiği dışarıda bıraktığı için eleştirilmektedir. Bu bağlamda bilgi ile eylemi harmanlayan yeni bir eğitim anlayışına olan ihtiyacın varlığı ortaya çıkmıştır. (shrink)

Mahmad Fadlallah al-Sivāsī as well as important in terms of political and social history of Turkey, he is also is an important person for Turkish literature. Realizing the late Ottoman period and the first years of the republic, Mahmad Fadlullāh, is a momentous person who taught in many different cities of Turkey and participateded in Erzurum Congress -where there have been made decisions for development and prosperity of the country-as delegate of Sivas. That the literary personality of these features, as (...) well as the foreground. By the pieces he indited he took part in the last authors of Divan Literature. Wrote many pieces, he has shown that he is a prolific author. One of these works al-Itidal fī-Mohabbati'l-Āl which expresses the love to ahl al-beyt. In this article, the aforementioned work will be presented to the realm of science by introducing full text of the work. (shrink)

Kategoriler’de, iki tür ontolojik yüklemleme ilişkisi ve karşılık gelen iki temel varlık ayrımı karşımıza çıkar. Aristoteles, bir taşıyıcı içinde olma ifadesiyle tözleri ilineklerden, bir taşıyıcı için söylenir olma ifadesiyle de tümelleri, özleri bakımından aynı olan tikellerinden ayırır. Anılan ayrımlar bize Aristoteles’in varlık görüşündeki iki temel prensibi verirler: Var olan çok anlamlıdır ve her zaman belirli bir şeydir. Bu bakımdan Kategoriler, şeylerin hem özlerini hem de ilineklerini açıklama ve böylece ilgili yüklemleme problemlerini çözme iddiasına sahiptir. Bu doğrultuda, metnin kendisinde doğrudan bir (...) atıf bulunmasa da literatürde Kategoriler’in Platoncu formlara yönelik iki temel eleştiri getirdiği sonucuna varılır: (1) Formlar teorisi var olanları tek anlamlı varsayarak şeylerin ilineksel özelliklerini açıklamakta başarısız olur; (2) formlar teorisi ilişkisel bir yüklemleme modeli kabul ettiğinden şeylerin özlerini açıklamakta başarısız olur. Bu yazı, Kategoriler ve Platoncu formlar arasındaki bu eleştirel ilişkinin Metafizik’in A kitabında yer alan bir pasajda (990b22-991a3) açıkça görülebileceği iddiasını taşır. Bilhassa Afrodisyaslı Aleksandros’un şerhi ışığında ele alındığında, pasajda formlar teorisine yöneltilen karşıt argümanların kategoriler kuramını varsaydığı ve argümanlar ile tam da literatürde konu edilen iki eleştirinin yapıldığı görülür. Bunun devamı olarak pasajdan, Kategoriler’in kaçındığı fakat formlar teorisinin yüzleşmek zorunda olduğu bazı ontolojik zorlukları çıkarsamak da mümkündür. Bu yazı ile, anılan pasaj bir kanıt olarak sunulmakta ve böylece Kategoriler’de formlar teorisinin örtük bir eleştirisi bulunduğu yönündeki literatür okumalarına katkıda bulunulması amaçlanmaktadır. Bunun için önce Aristoteles’in bu metinde ortaya koyduğu yüklemleme kuramı açıklanmakta ve ardından anılan pasaj analiz edilmektedir. (shrink)

Kin marriages have been a subject of literary, historical, sociological, religious, and medical studies from past to present. Such a marriage has been discussed within the science of fiqh in terms of religion. Ḥanafī and Mālikī mujtahids stated that this marriage is permissible. While Shāfiʿī and Ḥanbalī mujtahids did not recommend kin marriage by seeing it permissible. Based on the fundamental doctrines of Islamic law, they argued that marrying a foreign candidate is mustahabb and answered the related criticisms against their (...) fatwa. In scientific studies, genetic risks in kin marriages were found to be twice as high. Therefore, the kin marriage was not recommended and it is suggested that those who will marry with relatives should undergo carrier tests. In some contemporary religious studies, it has been argued that the families established by kin marriages are stronger, the genetic research does not have absolute precision, and it may be ideological in the form of weakening the family-society structure. Besides, the ijtihads distant to close kin marriage is weak in terms of evidence and opposing evidence has been put forward to defend kin marriage. On the other hand, in some sociological studies, it has been argued that kin marriage is predominantly caused by religion and that it wekaned the social solidairty. This study analyzes the classical and contemporary approaches to kin marriage in detail within the framework of thesis-antithesis in terms of fiqh, uṣūl al-fiqh, and evidence, and evaluates such studies from a fiqh point of view by including medical research results and some sociological studies on kin marriage. A generally accepted deterministic link cannot be established between kin marriage and genetic disorders. Because, the same risks are found in marriages with foreigners and also arise from harmful substance addiction. However, the genetic risk rate in marriage with close relatives is twice that of marriage with a foreign candidate. The least of the two possible losses is preferred. So it is very sensible that a marriage that is twice as likely to take such a risk should not be recommended by religion. Because, the main purpose of religion in marriage is to protect the generation and ensure its continuation. The fact that such a marriage is not religiously prohibited does not mean that it was recommended. Because it is left to individuals and public authority to limit the ibaha on the grounds of maṣlaḥa. On the grounds that the hereditary risk rate is high, kin marriage is not recommended in the fiqh and an effort has been made to prevent such a marriage from becoming widespread. Sociologically, marriages with a foreign candidate who is equivalent to a close relative are more appropriate in terms of strengthening the social organization. It is seen that Shafi'i and Hanbali ijtihad, which do not recommend close relatives marriage, are supported by current medical and genetic research. It is understood that the ijtihads that does not recommend marriage with close relatives is inaccurate in terms of evidence, and the views that argue that such marriages are stronger in terms of benefits are not in place. In general, it is seen that religion is distant from kin marriage, and such marriages are mostly caused by psychological, sociological, and cultural reasons. The fact that such marriages are common in areas belonging to the Shāfiʿī and Ḥanbalī schools that do not recommend marriage with close relatives, on the other hand, the fact that marriages between close relatives are less in Hanafi regions, which state that the same marriage is only permissible, supports this. In this respect, some claims arguing that such a marriage stems from religion based on the understandings that refer to that kin marriage is recommended by religion, are not accurate. For this reason, it is difficult to establish a connection between the disintegration of social unity, the spread of hereditary diseases, and the claims that religion recommends consanguineous marriage. Today, enlightening the religious aspect of kin marriage will be beneficial in protecting society against hereditary risks. (shrink)

Sünnî usulcülere göre sahih olan haber-i vahid zan ifade etmekle birlikte, böyle bir haberle amel etmek naklî ve kat’î delillerin bir gereği olarak vaciptir. Şiî-Usûlî geleneğin temsilcilerinden Şerif Murtazâ ise haber-i vâhidle amel etmenin aklen caiz olduğunu, ancak bunun dinî açıdan vacip olmadığını iddia etmiştir. Ona göre Kur’an, mütevâtir haber ve masum imamın dâhil olduğu icmâ kesin bilgi kaynağı olduğundan bağlayıcıdır. Haber-i vâhid ise zann ifade etmektedir. Böyle bir haberle amel etmeyi gerektiren naklî kat’î bir delil ise bulunmamaktadır. Bu nedenle (...) haber-i vâhid amelî konularda hüccet değildir. Şerif Murtazâ, Sünnî usulcülerin haber-i vâhidin hüccet olduğuna dair naklî kat’î delillerini eleştirmiş, usulcüler ise bu eleştirilere cevap vermişlerdir. Araştırmamız Şiî-Usûlî geleneğin haber-i vâhide yaklaşım evreninden Şerif Murtazâ örneğini ele almayı ve Sünnî usulcülerin görüşleriyle mukayese etmek suretiyle değerlendirmeyi hedeflemektedir. Şerif Murtazâ’nın âhâd haber konusundaki yaklaşımı özü itibarıyla masum imam teolojisine dayanmakta-dır. Araştırmada masum imam teolojisinin ve haber-i vâhidle amel etmeyi gerektiren kat’î bir delilin bulunmadığı iddiasının nas, icmâ, tevâtür ve makul açısından vakıaya aykırı tutarsız bir görüş olduğu tespit edilmiştir. (shrink)

Jane Duran's Worlds of Knowing begins to fill an enormous gap in the literature of feminist epistemology: a wide-ranging, cross-cultural primer on worldviews and epistemologies of various cultures and their appropriations by indigenous feminist movements in those cultures. It is the much needed epistemological counterpart to work on cross-cultural feminist social and political philosophy. This project is absolutely breath-taking in scope, yet a manageable read for anyone with some background in feminist theory, history, or anthropology. Duran draws many (...) comparisons and connections to Western philosophical and feminist ideas, yet avoids facile or imperialistic over-universalization. Her book is powerful, comprehensive, Pnd brave. It will prove an enormously useful resource for scholars in women's studies, philosophy, anthropology, religious studies and history. (shrink)

ABSTRACTRecent research on moral dynamics shows that an individual's ethical mind-set moderates the impact of an initial ethical or unethical act on the likelihood of behaving ethically on a subsequent occasion. More specifically, an outcome-based mind-set facilitates Moral Balancing, whereas a rule-based mind-set facilitates Moral Consistency. The objective was to look at the evolution of moral choice across a series of scenarios, that is, to explore if these moral patterns are maintained over time. The results of three studies showed that (...) Moral Balancing is not.. (shrink)

Sheldrake’s work on canine cognition is examined from more than one standpoint. His use of the terms “social field” and “morphic field” is delineated, and in addition recent work on ethology and cognition, done by Allen and Bekoff, is set out and contrasted with Sheldrake’s theorizing. The importance of the allusion to a number of comparatively unexamined concepts, including some borrowed from research on extrasensory perception, is analyzed and it is concluded that Sheldrake has yet to establish his case in (...) acceptable terms. (shrink)

Securitization of Islam: A Vicious Circle: Counter-Terrorism and Freedom of Religion in Central Asia By Lenz-RaymannKathrin, 324 pp. Price PB €39.99. EAN 978–3837629040.

Bioethics, Volume 36, Issue 2, Page 162-169, February 2022.

Antonius Andreae was one of the most distinguished disciples and disseminators of John Duns Scotus’s doctrines within the Crown of Aragon and his works, which had an outstanding editorial success,...