In this paper I argue that Robert Kane’s defense of event-causal libertarianism, as presented in Responsibility, Luck, and Chance: Reflections on Free Will and Indeterminism, fails because his event-causal reconstruction is incoherent. I focus on the notions of efforts and self-forming actions essential to his defense.

In this paper I argue that Robert Kane’s defense of event-causal libertarianism, as presented in Responsibility, Luck, and Chance: Reflections on Free Will and Indeterminism, fails because his event-causal reconstruction is incoherent. I focus on the notions of efforts and self-forming actions essential to his defense.

This paper explores the impact of ethical philosophies on developing an authentic leader’s internalized moral perspective. It builds on prior research on moral identity, proposing that ethical philosophies such as deontology, rule utilitarianism, and virtue can be internalized over time to form an authentic leader’s internalized moral identity. The paper argues that while virtues and altruism are discussed in the authentic leadership literature, the relevance of other ethical philosophies to authentic leadership has been largely overlooked. These ethical philosophies embedded in (...) business settings can be internalized and become integral to the content of a leader’s moral identity rather than merely being lenses for moral reasoning. Authentic leaders’ moral identities regulate their moral motivation and actions. In addition, the paper posits that internalized ethical philosophies can be activated by triggering events or changing the domain of moral issues. Authentic leaders with highly internalized moral identities are also encouraged to be morally modest, reflecting on different ethical philosophies when facing new challenges and internalizing them as needed while staying committed to their virtue-centric moral identity. This interdisciplinary paper proposes a framework and presents theoretical propositions to further understand the role of ethical philosophies in shaping an authentic leader’s internalized moral perspective. (shrink)

Quentin Meillassoux first book, After Finitude, argues that most of the post-Kantian philosophies, including phenomenology, are guilty of inconsistency, since none of them is able to give account of the ancestral phenomena. The incorrigible phenomenologist is accused to make it impossible to understand scientific statements about some ancient past, that would be prior to the emergence of life, and thus escaping from any kind of givenness. However, we think that this critic does not achieve its purpose, for four main reasons (...) : the fact that signitive intentions can remain meaningful without being fulfilled by intuitions ; the gifts of the imaginative intentions which, through the example of fiction, open up possibilities, for ancestral statements, of some quasi-fulfillment ; the « thematization », by most of Husserl’s disciples, of the diachronic nature of some events, the temporality of which differs tremendously with that of the inner perception’s one, the latter sustaining the intentional correlation ; its interest for an entirely different scientific field, to which phenomenology borrows some notions, and more generally its procedures : quantum physics. (shrink)

Kant’s investigations into so‐called a priori judgments of pure mathematics in the Critique of Pure Reason (KrV) are mainly confined to geometry and arithmetic both of which are grounded on our pure forms of intuition, space, and time. Nevertheless, as regards notions such as irrational numbers and continuous magnitudes, such a restricted account is crucially problematic. I argue that algebra can play a transcendental role with respect to the two pure intuitive sciences, arithmetic and geometry, as the condition of their (...) possibility. It follows that Kant’s schematism of the concept of magnitude ought to be quantitatively represented in algebraic formulas in general, and also undergo several modifications in order to suit continuities. (shrink)

By the slant of their aims, presidential candidates rely on their own rhetorical arsenal to win the acquiescence of the public. Hedges and boosters, two subcategories of metadiscourse markers, are among the rhetorical tropes which assist politicians to increase or decrease commitment, blur or sharpen the boundaries between good and evil, and bolster or emasculate solidarity. Despite the many functions hedges and boosters can play in political discourse, studies that address these devices in relation to their persuasive effect in televised (...) presidential debates cross-linguistically are tremendously scant. To this aim, the current study examined the hedging and boosting strategies used by the winners of American and Iranian presidential elections during one of their latest televised debates. A bottom–up method of analysis was adopted to analyze the debates in terms of hedges and boosters, and a functional model in light of what surfaced in the analysis along with awareness of the existing literature was proposed. The study showed that not only were the frequencies significantly different, but the functions these devices fulfilled were also varied cross-linguistically as the winners of both groups demonstrated diverse tendencies towards using hedges and boosters. (shrink)

Muḥammad Bāqir ibn Muḥammad Dāmād, 1631?. Taqwim al- īmān - Criticism and interpretation; Islamic philosophy - Early works to 1800.

This multidisciplinary book brings the topics of rights, identity, and race together to examine what it means to be oppressed, how oppression works, and what we both as individuals and as a community can do about it, using the Iranian American community as a case study.

Preface -- Introduction -- 1. Muslim reformists and the transition to English rule -- 2. The making of the "Indian Arab" and the tale of Sayyid Fadl -- 3. Rahmatullah Kairanwi and the Muslim cosmopolis -- 4. Haji Imdadullah Makki in Mecca -- 5. Nawab Siddiq Hasan Khan and the Muslim cosmopolis -- 6. Maulana Jafer Thanesri and the Muslim ecumene -- Conclusion -- Notes -- Acknowledgments -- Index.

Background:Moral distress is one of intensive care unit nurses’ major problems, which may happen due to various reasons, and has several consequences. Due to various moral distress outcomes in intensive care unit nurses, and their impact on nurses’ personal and professional practice, recognizing moral distress is very important.Research objective:The aim of this study was to determine correlation between moral distress with burnout and anticipated turnover in intensive care unit nurses.Research design:This study is a descriptive-correlation research.Participants and research context:A total of (...) 159 intensive care unit nurses were selected from medical sciences universities in Iran. Data collection instruments included “demographic questionnaire,” “ICU Nurses’ Moral Distress Scale,” “Copenhagen Burnout Inventory” and “Hinshaw and Atwood Turnover Scale.” Data analysis was done by using SPSS19.Ethical considerations:Informed consent from samples and research approval was obtained from Shahid Beheshti Medical Sciences University Research Ethics Board in Tehran.Findings:The findings showed intensive care unit nurses’ moral distress and anticipated turnover was high, but burnout was moderate. The results revealed that there was a positive statistical correlation between intensive care unit nurses’ age, their work experience and the fraction of nurses’ number to number of intensive care unit beds with their moral distress and burnout. However, there were no correlation between gender, marriage status, educational degree and work shift and moral distress.Discussion:Some of the findings of this research are consistent with other studies and some of them are inconsistent.Conclusion:Similarly, moral distress with burnout and anticipated turnover did not have statistical correlation. However, a positive correlation was found between burnout and anticipated turnover. The results showed that increase in the recruitment of young nurses, and nursing personnel, and diminishing intensive care unit nurses’ moral distress, burnout and their turnover intention are essential. (shrink)

We have studied a number of long-term meditators in previous studies. The purpose of this study was to determine if there are differences in baseline brain function of experienced meditators compared to non-meditators. All subjects were recruited as part of an ongoing study of different meditation practices. We evaluated 12 advanced meditators and 14 non-meditators with cerebral blood flow SPECT imaging at rest. Images were analyzed with both region of interest and statistical parametric mapping. The CBF of long-term meditators was (...) significantly higher compared to non-meditators in the prefrontal cortex, parietal cortex, thalamus, putamen, caudate, and midbrain. There was also a significant difference in the thalamic laterality with long-term meditators having greater asymmetry. The observed changes associated with long-term meditation appear in structures that underlie the attention network and also those that relate to emotion and autonomic function. (shrink)

Esta conversación tuvo lugar durante una visita de varios días de Pablo Posada Varela a la casa de Marc Richir en Haut-Vaucluse en junio de 2012. He aquí tres extractos (de extensión variable) de una conversación del 8 de junio, y algunos otros fechados el 10 de junio.

Moral judgment is a complex cognitive process that partly depends upon social and individual cultural values. There have been various efforts to categorize different aspects of moral judgment, but most studies depend upon rare dilemmas. We recruited 25 subjects from Tehran, Iran, to rate 150 everyday moral scenarios developed by Knutson et al. Using exploratory factor analysis (EFA), we observed that the same moral dimensions (except socialness dimension) were driven by the same moral cognitive factors (norm violation, intention, and social (...) affect) in Iranian vs. American studies. However, there were minor differences in the factor loadings between the two cultures. Furthermore, based on the EFA results, we developed a short form of the questionnaire by removing eleven of the fifteen scenarios from each of the ten categories. These results could be used in further studies to better understand the similarities and differences in moral judgment in everyday interactions across different cultures. (shrink)

La pensée de Ricardo Sánchez Ortiz de Urbina n’a cessé de s’approfondir, sans toujours laisser le temps à ses lecteurs de reprendre leur souffle. La halte que représente « Que diez años es mucho… », dut ainsi être accueillie avec soulagement et reconnaissance! Situé à mi-parcours entre les écrits proprement stromatologiques et ceux qui donneront naissance à Orden oculto (2021), ne laissant rien pressentir des plus récentes percées, ce texte néanmoins rassemble avec patience et rigueur des années de réflexion sur (...) le sens d’une philosophie qui s’opère au niveau de l’eikôn et du microscopique, sans renoncer à son caractère systématique. Il constitue un préalable nécessaire à la bonne compréhension de l’épistémologie phénoménologique que RSOU bâtira quelques années plus tard. Surtout, il fournit un complément indispensable à ce que nous nous proposons d’appeler sa « perspective stromatologique » : celle qui entend révéler, dans la Sache, une diversité de couches (stromata) tenues ensemble par une structure « foliatile », la superposition ou le millefeuille des niveaux ainsi articulés. Seulement une philosophie des stromata phénoménologiques ne fait pas encore un monde. D’autres paramètres conceptuels sont requis, plus englobants ; qui n’avaient peut-être encore jamais fait l’objet d’un traitement systématique sous la plume de Ricardo. Le risque de confusion entre ces termes est désormais conjuré. (shrink)

Government is a rational necessity for mankind because a society without government leads to chaos. Government regulates the affairs of the individual and the community, implements the limits, and ensures the dignity and independence of the human society. Thinking in the main goals of the divine prophets, it is clear that achieving great goals such as liberating people from the domination and captivity of foreigners, comprehensive human education, reviving human values, establishing justice, bringing people to excellence and growth, etc., requires (...) formation. In this context, transparency is a key attribute, which can bring much power to the expected level as an effective mechanism for protecting citizens’ political, economic, social and cultural rights. This concept is thus a valuable solution in the fight against sinister phenomena, such as political and economic corruptions, which are ranked as the biggest challenges facing any society. Even though transparency is nowadays deemed an emerging concept, its roots can be traced back to Islamic teachings, mainly during the short reign of Imam Ali, (peace be upon him [PBUH]). As a central figure, Imam Ali considered transparency as essential, and shared his views on governance and practical methods with the people and all audiences based on complete honesty and openness. As per Alavi thoughts, some criteria and indicators, both structural and behavioural, are involved in order to ensure the public good and meet the interests of all by providing the prerequisites for the realisation of transparency, at odds with the predominant ideas that transparency in governance, like many concepts in the political and governance-related spheres, has a western origin. Contribution: The concept of transparency, with a proven history in global experiences, accordingly holds a special place in the literature of Islamic governments. Given the importance of this topic, the present study with an emphasis on transparency aims to examine Islamic teachings on governance in Islamic societies, and reflect on governance transparency components in such societies, relying on expert opinions. (shrink)

Aversion towards logic is a characteristic feature of the Islamic traditionalists. There is in fact a history of opposition to logic in Islam. As any other areas of history, here also the correct picture will not be achieved unless all of the pieces are put together. In what follows, I am going to shed light on a chapter written by Zayn al-Dīn al-ʿĀmilī (d. 966/1558), the Twelver Shīʿī Scholar better known as al-Shahīd al-Thānī. The chapter not only shows al-Shahīd al-Thānī’s (...) negative stance towards logic, but also is important because it is a part of less studied Shīʿite traditionalists’ tendencies towards logic; those who are considered as the most influential figures in Iranian seminaries from the Safavid period up until today. (shrink)

Excerpt from Recht, Staat und Gesellschaft Sdie eoften (c)chritte ließen hen (R)egmfah noch nicht in boller @chärfe herbortreten. $die Strannerficherung her 8nhufftriearbeiter gegen 'betriebßunfiille, roie fie gu erft im Sohn: 1881 hem hieichßtage gur Unnahme bov gefchlagen tourbe' tonnte auch bon jenem holtrinären 6tanhpuntte auß fehr trobl geforhert unh begrünhd toerhen. 23er hie $?raft he6 gefunhen Urbeiterß gum eigenen 23orteile bertoertet, mer ihn habei her (R)efahr auöfeßt, welche her mafchinelle (c)rofibetrieb mit fich bringt, muß her nicht haftir auflommen' menu her (...) 21 heiter berungllictt, wenn er teiltoeife bher böllig er trerb6unfähig wirh? Qbälgt er nicht hie 23erpflichtung, hie ihn trifft, auf unbeteiligte'. Dritte ab, inhem er hen Unterhalt he6 23erunglticlten unh feiner %amilie her öffentlichen emenunteoftlihung überläßt? %reilich. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Tbe role of Swedish royal family has been reduced to an almost exclusively ceremonial one during the 20th century, and this reduction of functions has possibly been carried out further in Sweden than in any other monarchy - with the exception of Japan. The Swedish King is for example no longer responsible even pro forma for the formation of the Government, but it took a long time before he was thus stripped of all his power.By the mid-1800s his influence on (...) the economy had been greatly diminished, and by 1905 bis influence on foreign policy had also vanished. Tbe last time a Swedish King ex erts any real power is in 1914, when he insisted on choosing bis own advisors. In reality he only managed to substitute a government he disliked for one which he liked better. But after 1917, when the King is forced to accept a government which included Social Democrats, his influence is reduced to virtually nothing. Officially, however, the King is not reduced to figure-head until 1974, when the new Swedish constitution was passed. Tbe new constitution stated, after a great deal of negociating between the Social Democrats and the nonsocialist parties, that Sweden should remain a monarchy hut the Head of State should only have a ceremonial role. Apparently no one in the royal f amily had any serious objections to this new order and they didn 't try to stop it. Power and influence is not, however, only related to the laws of a country. The King and the whole royal family still exert a good deal of influence over the Swedish people by setting an example. The image the royal family wants to project is that of traditional conservative values ; they are all in f a vor of a strong defence, church going and f amily life. The present King has given bis opinion on a few occasions on rather controversial issues - whether this has been part of a strategy or simply a mistake is impossible to say. All in all the present royal family seems to be quite satisfied with their position as figure-head on the Swedish barge, which, according to the public opinion polls, the Swedish people consider to be a very fitting role for a modern monarch. (shrink)

"He is not a prophet, but he has a holy book" is a famous couplet among Mawlana Jalal-ad Din Rumi (d. 1273) followers. This couplet is attributed to Abdurrahman Jami (d. 1492). The three couplet that have similar connotations to Jami’s couplet, more common in Iran, speculated to be written by Baha-ad Din Amili (d. 1622). In these couplets, the phrase “The Persian Qur'an" is interchangeably used to refer to Mathnawi and draws attention to another phrase "guidance some and misguidance (...) others". Repeatedly these couplets phrase is also used by well known contemporary poets such as Muhammad Iqbal (d. 1938) and Mohammad Hossein Shahriar (d. 1988) and some orientalist writers such as Reynold Nicholson (d. 1945) and Annemarie Schimmel (d. 2003). Rumi never claimed to be a prophet and introduced himself as the servant of the Qur'an and dust of the road of the prophet Muhammad. The poet has emphasized the qualities of the Qur'an, its commands and prohibitions, its universal messages and the importance of contemplating on the verses in various parts of Mathnawi. In order to understand the Qur'an better and correctly, he explained what should be done and presented methods. He re-told and elaborated some of the stories in the Qur'an, praised the lofty rank of the Holy Prophet Muhammad and narrated the stories of other prophets with the respect he showed them. The definitions in the poems sung as the praise of Rumi and the Mathnawi on the one hand, based on Rumi’s mentions in Mathnawi's preface: "This is the Mathnawi book and it is the principles of the principles of the principles of the religion". Here, Rumi has described his work with the attributes of the Qur'an and said that it is protected by Allah. Ismail Ankaravı, who is the commentator of the Mathnawi, said: "The Mathnawi is where two seas meet, composed of interpretations of the Qur'an and Hadith". The statement also explains this issue. The commentary of the verses or the references to the verses are clearly mentioned in the Mathnawi. There are references to more than two thousand and two hundred verses in total. This indicates that Mathnawi can be the interpretation of the Qur'an. From another point of view, various writing style and morphological similarities can be established between the Mathnawi and the Qur'an. Like the Qur'an, Mathnawi also starts with an order, is a product of inspiration (revelation), contains a summary of the entire book at the beginning, the mode of expression is generally stories and representations, and there is a need for commentary in order to be understood by passing from form to meaning etc. they have many similarities. In these respects, Mathnawi has been likened to the Qur'an written in Persian by a non-prophet one. In this study, first the process of the emergence and use of this expression will be followed, then Rumi's views on the Qur'an, the place of the Qur'an in Mathnawi, the common aspects of the Qur'an and Mathnawi will be discussed and it will be tried to explain why these great poets and writers called Mathnawi the Persian Qur'an. (shrink)