Close examination of the works of David Hume shows that his aim to explain the problem of evil is to attack natural theology and introduce it as a situation that is non-epistemological and unsystematic. So, contrary to what the majority of interpretations which typically express that he makes an argument against the existence of God, Hume wants to show that the statements of natural theology are rationally unprovable, and he does not want to totally decline them. As a matter of (...) fact, they ontologically exist, and are epistemologically out of human cognition. This article shows that the popular interpretation is false, and this would be done in two ways: the first is Hume’s statements about the cause of the world, and the second is Hume’s solutions for the problem of evil, that have mystical streaks. Based on these fact, it will be shown that Hume is not an atheist, but he is a mystical fideist. (shrink)

The ‘Practicum-3’ preservice teachers are those who are in their 3rd year of their degree studies and have prior teaching experience. The intent of this qualitative paper is to assess the challenges experienced by the preservice teachers and the tactics used by them to manage these challenges, during their first week of teaching practice. The challenges reported herein were thematically analysed after extrapolating from the participants’ narratives and presented within the context of the Gibbs’ Reflective Cycle. Findings from this study (...) reveal that there are several factors within and outside the control of the student teacher that affect the practicum experience. Further, the preservice teacher’s preparedness and emotional disposition significantly influence discharge of the duty. In the same vein, the mentor-mentee relations contribute a lot in making or breaking the practicum experience for student teachers in the UAE. The findings recommend further explorative assessments of the situation and necessary policy corrections in the preservice teacher education. (shrink)

Contrary to what has been stated in most accounts that Hume intends to make arguments against the existence of God, he aims to attack the claim that religious propositions can be argued; not completely reject these propositions. He considers these propositions epistemologically outside of human knowledge but ontologically accepts the existence of God. With such a view, we can dismiss atheistic-agnostic interpretations and relate him to a kind of mysticism. The key to deciding whether or not Hume is a mystic (...) is to determine what criteria we have to consider someone a mystic. Two very influential components here are (1)the belief in the existence of God; (2) the belief that the existence of God is far from our usual reasoning (antirational or irrational).And the second component is enough to call someone like Wittgenstein a fideist. We claim that there is clear evidence of these components in Hume’s works; therefore, what reason do we have to remove Hume from the circle of fideism and mysticism? In this study, after an introduction to the concept and types of fideism, we show that Hume, based on his works, surpasses skepticism and manifests a special kind of fideism.While there is an emphasis on the mystery of the proposition that God exists, he combines Christian faith, in aform that is inseparable from illogical and mysterious propositions such as the incarnation of God. Thus, Hume can be called a Christian mystic. (shrink)

The medical sciences in Sasanian society, in late Antiquity, constitute a rather neglected field of inquiry. Our most reliable sources for the study of this particular period in the history of science include a number of texts that were written in several older Iranian languages. In the following pages, we offer translations and commentaries on two such texts, written in Middle Persian, dealing with the life sciences. The topics discussed include copulation, pregnancies in various species, lactation, and moral and physical (...) characteristics in the offspring. Placed in juxtaposition, the two texts, furthermore, clarify some of the obscure points in each of them. It is hoped that this preliminary study will help to sketch the path for future studies of the field. (shrink)

The aim of this article is to show that statistical analysis and hermeneutics are not mutually exclusive. Although statistical analysis may capture some patterns and regularities, statistical methods may themselves generate different types of interpretation and, in turn, give rise to even more interpretations. The discussion is lodged within the context of a quantitative analysis of dream content. I attempted to examine the dialogical texts of reported dreams monologically, but soon found myself returning to dialogic contexts to make sense of (...) statistical patterns. One could cogently argue that the reported statistical relationships in this study, rather than pointing to any interaction among the "signifieds," speak only to the relationships among the "signifiers" that were being played out through various actors on the analytic or scientific stage, since all of the constructs used in theorizing about, interpreting, and telling dreams come from the same discursive system. (shrink)

The literature addressing bias and fairness in AI models (fair-AI) is growing at a fast pace, making it difficult for novel researchers and practitioners to have a bird’s-eye view picture of the field. In particular, many policy initiatives, standards, and best practices in fair-AI have been proposed for setting principles, procedures, and knowledge bases to guide and operationalize the management of bias and fairness. The first objective of this paper is to concisely survey the state-of-the-art of fair-AI methods and resources, (...) and the main policies on bias in AI, with the aim of providing such a bird’s-eye guidance for both researchers and practitioners. The second objective of the paper is to contribute to the policy advice and best practices state-of-the-art by leveraging from the results of the NoBIAS research project. We present and discuss a few relevant topics organized around the NoBIAS architecture, which is made up of a Legal Layer, focusing on the European Union context, and a Bias Management Layer, focusing on understanding, mitigating, and accounting for bias. (shrink)

In this volume, renowned experts in psychoanalysis reflect on the relationship between psychoanalysis and religion, in particular presenting various controversial interpretations of the question if and to what extent monotheism semantically and structurally fits psychoanalytic insights. Some essays augment traditional religious critiques of Freudianism with later religio-philosophical theories on, for example, femininity. Others explore the relation between psychopathology and morality from the Freudian premise that psychopathology shows in an excessive way aspects or mechanisms of the human psyche that constitute our (...) subjectivity, moral capacities, and behavior.Contributors: Andreas De Block, KU Leuven-University of Leuven; Fethi Benslama, University of Paris Diderot; Sergio Benvenuto, ISTC, Rome; Gohar Homayounpour, Shahid Beheshti University, Tehran; Felix de Mendelssohn, Sigmund Freud University, Vienna; Julia Kristeva, University of Paris Diderot; Lode Lauwaert, KU Leuven-University of Leuven; Siamak Movahedi, University of Massachusetts; Wolfgang Muller-Funk, University of Vienna; Gilles Ribault, University of Paris Diderot; Céline Surprenant, University of Sussex; Inge Scholz-Strasser, Sigmund Freud Foundation; Herman Westerink, University of Vienna; Joel Whitebook, Columbia University; Moshe Zuckermann, Tel Aviv University. (shrink)