Dil, dünya ile düşünce ilişkisini dil aracılığıyla kurma ve dil bağlamında bilgiye açıklık kazandırma amacını güden mantıkçı pozitivizm, 20. yüzyılın önemli düşünsel eğilimlerinden biridir. Bu anlayışa göre başta felsefe olmak üzere disiplinlerdeki çeşitli konu ve problemler, yeni mantığın metotları eşliğinde geliştirilen dilsel çözümleme bağlamında tahlil edilmelidir. Bu çerçevede, bilgi değeri taşıyan anlamlı tümceler ile bilgi değeri taşımayan anlamsız tümceler arasına çizilebilecek sınırın işareti olan “anlam kriteri”, mantıkçı pozitivist düşünürlerin temel meselesi haline gelmiştir. Buna dayanarak bilgi değeri taşımamaları ve anlamsız olmaları (...) nedeniyle metafiziğin tümcelerini, felsefeden elimine etme girişimleri ortaya çıkmıştır. Çalışma içerisinde dikkate alınacak olan hususlar, bahsi geçen bu girişimin ilk oluşturucularından olan ve anlamı, yeni mantık çerçevesinde öncelikli bir şekilde inceleyen Frege, Russell ve Wittgenstein’ın yaklaşımlarını incelemektir. Öyle ki bu düşünürlerin izinden giden mantıkçı pozitivistler, anlam sorunu etrafında metafiziğin felsefeden elenmesi çabasını taşımış ve ilerletmişlerdir. Dolayısıyla “anlam”ın yeni mantığın metotları bağlamında nasıl temellendirildiği konusu, bu girişimin kökenlerinin açıklığa kavuşturulması noktasında oldukça mühim bir yere sahiptir. Çalışmanın sınırları içerisinde mantıkçı pozitivist düşünürlerden, dilin mantıksal sentaksına bağlı bir şekilde “doğrulama ile anlam” arasındaki ilişkiyi vurgulayan Carnap’ın ve “anlam kriteri ile doğrulama ilkesi” arasında kurulan bağ ile ön plana çıkan Ayer’in düşüncelerine değinilecektir. (shrink)

Osmanlı sanatçıları tarafından, zamanla bozulan nüshalardan çıkarmak suretiyle ya da müzayedelerde satışa sunulan hat ve minyatürleri bir şekilde temin edip, daha fazla yok olmalarının önüne geçmek amacıyla uygulanan onarım işlemine vassale tekniği, bu tekniği uygulayan sanatçıya da vassal adı verilmiştir. XVII. yüzyılda Kalender Paşa tarafından hazırlanan I. Ahmed Albümü ile öne çıkan vassalecilik, XVIII. yüzyılda gelişerek devam etmiş, özellikle koleksiyoner Mehmed Emin Efendi ve adı bilinmeyen vassallar tarafından onarım tekniği olarak uygulanmıştır. Ancak onarım işlemi olarak başlayan bu teknik, Kalender Paşa (...) ile birlikte sanata dönüşmüş ve başta murakkalar olmak üzere çok sayıda resimli nüshalar hazırlanmıştır. Bu makalede, XVIII. yüzyılda Osmanlı kitap sanatlarında karşılaşılan farklı bir şekilde uygulanması nedeniyle, önemli bir yere sahip vassale tekniğinin incelenmesi amaçlanmaktadır. Bu kapsamda, söz konusu yüzyıllarda karşılaşılan ve kitapları onarmak amacıyla kullanılan vassale tekniğinin yüzyıllara bağlı olarak sanatçılar ve koleksiyonerler tarafından uygulanış biçimi, Osmanlı kitap sanatları içinde önemli bir yeri olan murakka ve resimli elyazmaları üzerinden seçilen örnekler ışığında incelenmiştir. Araştırma kapsamında ulaşılan örnekler arasından seçilen nüshalar; “Topkapı Sarayı Müzesi Kütüphanesi B.408 numaralı I. Ahmed Albümü, H.1115 numaralı Hamse-i Nizami, H.2155 numaralı Albüm, H.2135 numaralı Murakka ve İstanbul Üniversitesi Nadir Eserler Kütüphanesi Türkçe Yazmalar Koleksiyonu 06131, 06132, 06133 numaralı Şehnâme Tercümesi” adlı koleksiyonlarda yer almaktadır. (shrink)

In this article, I will look into the possibilities of ‘authenticity’ in sports participation, based on the discussions of previous papers published on the topic and suggest some new ideas. For the...

In Less Than Nothing, the pinnacle publication of a distinguished career, Slavoj i ek argues that it is imperative that we not simply return to Hegel but that we repeat and exceed his triumphs, overcoming his limitations by being even more ...

Spontaneous mirror self-recognition is achieved by only a limited number of species, suggesting a sharp “cognitive Rubicon” that only few can pass. But is the demarcation line that sharp? In studies on monkeys, who do not recognize themselves in a mirror, animals can make a difference between their mirror image and an unknown conspecific. This evidence speaks for a gradualist view of mirror self-recognition. We hypothesize that such a gradual process possibly consists of at least two independent aptitudes, the ability (...) to detect synchronicity between self- and foreign movement and the cognitive understanding that the mirror reflection is oneself. Pigeons are known to achieve the first but fail at the second aptitude. We therefore expected them to treat their mirror image differently from an unknown pigeon, without being able to understand that the mirror reflects their own image. We tested pigeons in a task where they either approached a mirror or a Plexiglas barrier to feed. Behind the Plexiglas an unknown pigeon walked at the same time toward the food bowl. Thus, we pitched a condition with a mirror-self and a foreign bird against each other, with both of them walking close toward the food bowl. By a detailed analysis of a whole suit of behavioral details, our results make it likely that the foreign pigeon was treated as a competitor while the mirror image caused hesitation as if being an uncanny conspecific. Our results are akin to those with monkeys and show that pigeons do not equal their mirror reflection with a conspecific, although being unable to recognize themselves in the mirror. (shrink)

Book synopsis: In this combative major new work, philosophical sharpshooter Slavoj Zizek looks for the kernel of truth in the totalitarian politics of the past. Examining Heidegger's seduction by fascism and Foucault's flirtation with the Iranian Revolution, he suggests that these were the 'right steps in the wrong direction.' On the revolutionary terror of Robespierre, Mao and the bolsheviks, Zizek argues that while these struggles ended in historic failure and horror, there was a valuable core of idealism lost beneath the (...) bloodshed. A redemptive vision has been obscured by the soft, decentralized politics of the liberal-democratic consensus. Faced with the coming ecological crisis, Zizekk argues the case for revolutionary terror and the dictatorship of the proletariat. A return to past ideals is needed despite the risks. In the words of Samuel Beckett: 'Try again. Fail again. Fail better.'. (shrink)

In Utopies et devenirs deleuziens (Utopias and Deleuzian becomings), Philippe Mengue reflects on the complex and sometimes problematic relationship between the French philosopher Gilles Deleuze and the concept of utopia. As argued by Mengue, Deleuze’s position on utopia is distinctive and can bring interesting insights into contemporary discussions on both philosophy and utopias. While Mengue is not a specialist of utopias, he certainly presents a respectable expertise on Deleuze and his thought, making this book an original contribution to the field. (...) Mengue’s project emanates from lectures given at L’Université Populaire d’Avignon in 2008. Utopies et devenirs deleuziens targets a rather wide audience of .. (shrink)

It is rather difficult to detail the history of Abyssinian Judaism. Although there is no clear information on the subject, the existence of a Jewish ethnic group in Abyssinia is generally explained as the result of contact with members of the ancient Jewish community. Recent research point out a much more different and complex picture of Judaism in Abyssinia. First of all, it is important to know that in the early stages of Abyssinia, an ethnically and religiously differentiated (distinguishable) Jewish (...) community has yet been encountered. What should be questioned in the study of Abyssinian Judaism is the Ethiopian Orthodox Tawhid Church (Abyssinian Orthodox Church) itself, which for many years served as a vehicle for transmitting Hebrew elements. In that sense Abyssinian Orthodox Christianity offers one of the most unique expressions of world Christianity; is still observing the Sabbath and still continuing to circumcise boys. Moreover, it maintains the belief that the Ark of the Covenant was brought to Ethiopia before the destruction of the Solomon’s Temple. If Abyssinian Christianity which has a Judeo-Christian tradition is to be igno-red and a separate history of Abyssinian Judaism (as a community) is to be established with evidence, it is understood that the starting point could be after the 14th century. The claim of the study is that the formation process of Abyssinian Juda-ism may have been a development formed by Abyssinia's own choice with the acceptance of Christianity rather than a direct continuation of a Jewish group. The weight of Jewish influence in the Falasha community, which is claimed to be the present representative of Abyssinian Judaism, is related to the orientation of the local monks after the 15th century and the result of the texts they convey (transfer). When the ethnic and religious positions of the Falashas are evaluated objectively, the Falashas are directly embedded in the Judeo-Christian tradition of Abyssinia. Therefore, it is understood that Falashas cannot be held responsible for Jewish influence in the face of Abyssinian Christianity which has followed a Judeo-Christian tradition for many years. (shrink)

Aristotle, who has come to the forefront with the significant contributions to the development of logic throughout the history, has been the source of different perspectives for his subsequent studies with his philosophical system and logic. Many thinkers and logicians, including Russell, have come face to face with Aristotle and his ideas, regardless of whether they are positive or negative. The aim of this study is to explain the meaning of Aristotle's syllogism theory from Russell's point of view. In accordance (...) with this aim, firstly the effects of the theory of syllogism on the development of logic and then Aristotle's own explanations are given. The study continues by examining the formal and contextual details of syllogism inferences from Russell's consideration. In the conclusion part, it is stated how studies in logic, which grew in size with the important contributions of Aristotle, reached a different point with the tradition in which Russell was involved. In the light of all these explanations, it will be seen that Aristotle and Russell look for ways to think correctly and consistently in their work, and they want to express the validity of inferences according to formal patterns. (shrink)

The authors study opera from the perspective of the theories of psychoanalyst Jacques Lacan, and argue that opera's second death corresponded with the rise of psychoanalysis in the early 20th century. With a preface by Lanfossi and an afterword by Alberto Toscano.

The latest book by the Slovenian critic Slavoj Zizek takes the work of French philosopher Gilles Deleuze as the beginning of a dazzling inquiry into the realms of radical politics, philosophy, film (Hitchcock, Fight Club ), and psychoanalysis. Of Organs without Bodies Joan Copjec ( Imagine There's No Woman ) has written: "With all his ususal humor and invention, Zizek -- the acknowledged master of the 180 degree turn -- here takes a trip into "enemy" territory to deliver Deleuze of (...) a marvelously rebellious child, one that seriously challenges Deleuze's other progeny with a surprising but convincing bid for succession. Those who thought Deleuze's forward march into the future would follow a straight path are forced to rethink their stance. From now on all readings of Deleuze will have to take a detour through this important -- even necessary -- book." Eric Santner ( On the Psychopathology of Everyday Life ) describes Organs without Bodies as offering "an entirely new degree of conceptual clarity and political urgency. Through his deep engagement with the logic of Deleuze's project, Zizek opens up new possibilities of thought beyond the terms of the current political debates on globalization, democratization, war on terror. Once again, Zizek has produced an utterly timely and radically untimely meditation." Recently profiled in The New Yorker , and hailed by the Village Voice as "the giant of Ljubljana," Zizek is one of the most provocative and entertaining thinkers at work today. (shrink)

Os autores convidados se dispuseram a escrever a fronteira tensa onde se vislumbra o que não pode ser escrito e demonstraram o 'inacabamento' do saber e a opacidade de um objeto que ou se recusa a ser apropriado por categorias filosóficas anteriores a Freud, ou exige a reinvenção de seus contornos. Por isso, também, o livro encontra-se dividido em seções criadas a partir das contribuições dos autores. Os organizadores recusaram, intencionalmente, o caminho fácil de aceitar as áreas de saber tradicionalmente (...) definidas no campo da filosofia, tais como epistemologia, ética, estética etc., como naturalmente dadas. Preferiram agrupar os trabalhos em temas que revelam de que modo aparecem alguns pontos críticos na interface entre as duas áreas - o tempo e a contingência, a coisa e o objeto, o conhecimento e o avesso. (shrink)

Whenever the membranes of the egg in which the foetus emerges on its way to becoming a new-born are broken, imagine for a moment that something flies off, and that one can do it with an egg as easily as with a man, namely the hommelette, or the lamella. The lamella is something extra-flat, which moves like the amoeba. It is just a little more complicated. But it goes everywhere. And as it is something - I will tell you shortly (...) why - that is related to what the sexed being loses in sexuality, it is, like the amoeba in relation to sexed beings, immortal - because it survives any division, and scissiparous intervention. And it can turn around. Well! This is not very reassuring. But suppose it comes and envelopes your face while you are quietly asleep... I can't see how we would not join battle with a being capable of these properties. But it would not be a very convenient battle. This lamella, this organ, whose characteristic is not to exist, but which is nevertheless an organ - I can give you more details as to its zoological place - is the libido. It is the libido, qua pure life instinct, that is to say, immortal life, irrepressible life, life that has need of no organ, simplified, indestructible life. It is precisely what is subtracted from the living being by virtue of the fact that it is subject to the cycle of sexed reproduction. And it is of this that all the forms of the objet a that can be enumerated are the representatives, the equivalents. Every word has a weight here, in this deceivingly poetic description of the mythic creature called by Lacan "lamella". Lacan imagines lamella as a version of what Freud called "partial object": a weird organ which is magically autonomized, surviving without a body whose organ it should have been, like a hand that wonders around alone in early Surrealist films, or like the smile in Alice in Wonderland that persists alone, even when the Cheshire cat's body is no longer present: "'All right', said the Cat; and this time it vanished quite slowly, beginning with the end of the tail, and ending with the grin, which remained some time after the rest of it had gone. 'Well! I've often seen a cat without a grin', thought Alice; 'but a grin without a cat! It's the most curious thing I ever saw in my life!'" The lamella is an entity of pure surface, without the density of a substance, an infinitely plastic object that can not only incessantly change its form, but can even transpose itself from one to another medium: imagine a "something" that is first heard as a shrilling sound, and then pops up as a monstrously distorted body. A lamella is indivisible, indestructible, and immortal - more precisely, undead in the sense this term has in horror fiction: not the sublime spiritual immortality, but the obscene immortality of the "living dead" which, after every annihilation, re-composes themselves and clumsily goes on. As Lacan puts it in his terms, lamella does not exist, it insists: it is unreal, an entity of pure semblance, a multiplicity of appearances which seem to envelop a central void - its status is purely fantasmatic. This blind indestructible insistence of the libido is what Freud called "death drive," and one should bear in mind that "death drive" is, paradoxically, the Freudian name for its very opposite, for the way immortality appears within psychoanalysis: for an uncanny excess of life, for an "undead" urge which persist beyond the cycle of life and death, of generation and corruption. This is why Freud equates death drive with the so-called "compulsion-to-repeat," an uncanny urge to repeat painful past experiences which seems to outgrow the natural limitations of the organism affected by it and to insist even beyond the organism's death - again, like the living dead in a horror film who just go on. This excess inscribes itself into the human body in the guise of a wound which makes the subject "undead," depriving him of the capacity to die : when this wound is healed, the hero can die in peace. (shrink)

With a new introduction by the author In this deliciously polemical work, a giant of cultural theory immerses himself in the ideas of a giant of French thought.

With his characteristic wit, Zizek addresses the burning question of how to reformulate a leftist project in an era of global capitalism and liberal-democratic ...

Summary Today's “Topkapi” in Istanbul is generally accepted as the Gate of Saint Romanos. A newly noticed inscription on the lintel above the entrance of so called fourth minor gate clearly indicates that not Topkapi but this gate was originally the Gate of Saint Romanos.

Im Garten des Museums von Afyon, dem antiken Akronion, befinden sich zwei Teile eines monumentalen Kapitells. Seine beträchtlichen Maße und das Kaisermonogramm (s.u.) lassen in ihm den Rest eines Ehrenmonuments erkennen (Höhe ca. 1.00 m, obere Breite ca. 1.00 m). Nach Auskunft der Museumsleitung wurde es Mitte der 80er Jahre in Huhut (das antike Synada, 26 km südlich von Akronion/Afyon) bereits beschädigt entdeckt und war während des Transports ins Museum in zwei Teilen zerbrochen. Weitere Schäden enstanden an der Halspartie, an (...) zwei Schauseiten sowie an der oberen Platte. Auf der Oberseite befinden sich keinerlei Einlassungen für eine Statue oder einen Kämpfer. Das Kapitell wurde aus „synadischem Marmor” gefertigt, der tatsächlich in den Marmorbrüchen des phrygischen Dokimaion (heutige Isçehisar, 21 km nordöstlich von Afyon) gewonnen wird. Der weiße Marmor von Dokimaion wird im heutigen türkischen Sprachgebrauch als „Afyon-Kaymak/Afyon-Sahne”, „Afyon-Beyaz/Afyon-Weiss” oder „Afyon-Şeker/Afyon-Zucker” bzw. als „Afyon-Çizgisiz-Şeker/Afyon-Zucker ohne Linien” bezeichnet. (shrink)

Phenomenological, process-based and post-Marxist approaches have stressed the immanent nature of the ontogenesis of our world. The concept of performativity epitomizes these temporal, spatial and material views. Reality is always in movement itself: it is constantly materially and socially ‘performed’. Other views lead to a pre-defined world that would be mostly revealed through sensations. These transcendental stances assume that a subject, although pre-existing experience, is the absolute condition of possibility of it. In this paper, we develop another view of performativity, (...) one that re-introduces transcendence in the analysis but sees in it something dialogical to the process itself. We draw from the notions of visibility-invisibility and continuity-discontinuity in order to show how everyday activity both performs and makes visible the world. From that perspective, modes of visibility appear as conditions of possibility of performativity itself. We draw some implications for the conceptualization of management practices. (shrink)

There’s the question of what there is, and then there’s the question of what ultimately exists. Many contend that, once we have this distinction clearly in mind, we can see that there is no sensible debate to be had about whether there are such things as properties or tables or numbers, and that the only ontological question worth debating is whether such things are ultimate (in one or another sense). I argue that this is a mistake. Taking debates about ordinary (...) objects as a case study, I show that the arguments that animate these debates bear directly on the question of which objects there are and cannot plausibly be recast as arguments about what’s ultimate. I then address the objection that, because they are easy answerable, questions about what there is cannot be a proper subject of ontological debate. (shrink)

Donald Davidson has made enormous contributions to the philosophy of action, epistemology, semantics and philosophy of mind and today is recognized as one of the most important analytical philosophers of the late twentieth century. _Donald Davidson: Truth, Meaning and Knowledge_ addresses * Davidson's writings on epistemology and theory of language with their implications of ontology and philosophy of mind * the central issue of whether truth is the ultimate goal of enquiry, challenged by contributions from Richard Rorty and Paul Horwich (...) * Davidson's approach to semantics and applied linguistics as addressed by Kirk Ludwig, Gabriel Segal, Peter Pagin, Stephen Neale, Herman Cappelen and Ernie Lepore and Reinaldo Elugardo * Davidson's advances in the philosophy of mind in relation to the views of Williard V. Quine, John McDowell and Peter F. Strawson, in essays by Roger Gibson and Anita Avramides. (shrink)

On Islamic teachings, written by an army officer and educationist from Pakistan.

Sometimes, learning about the origins of a belief can make it irrational to continue to hold that belief—a phenomenon we call ‘genealogical defeat’. According to explanationist accounts, genealogical defeat occurs when one learns that there is no appropriate explanatory connection between one’s belief and the truth. Flatfooted versions of explanationism have been widely and rightly rejected on the grounds that they would disallow beliefs about the future and other inductively-formed beliefs. After motivating the need for some explanationist account, we raise (...) some problems for recent versions of explanationism. Learning from their failures, we then produce and defend a more resilient explanationism. (shrink)

As a slew of recent work in epistemology has brought out, there is a range of cases where there's a strong temptation to say that prudential and (especially) moral considerations affect what we ought to believe. There are two distinct models of how this can happen. On the first, “reasons pragmatist” model, the relevant prudential and moral considerations constitute distinctively practical reasons for (or against) belief. On the second, “pragmatic encroachment” model, the relevant prudential and moral considerations affect what one (...) is epistemically justified in believing. The pragmatic encroachment model appears to have several advantages over reasons pragmatism, and this has led many recent philosophers to endorse the former. However, in this paper we argue that a version of reasons pragmatism can be (at least largely) saved from these purported disadvantages once paired with an independently plausible permissivism about epistemically justified outright belief. This hybrid view—“permissivist pragmatism”—holds that when there is more than one epistemically permitted doxastic attitude, practical (including moral) considerations can determine which epistemically permitted doxastic attitude one all-things-considered ought to have. This view avoids both the problems faced by simple versions of reasons pragmatism, and those that distinctively attend pragmatic encroachment, while preserving the advantages of each view. (shrink)