This paper explores the relationship between the African communitarian conception of personhood and gender. Defenders of this conception of personhood generally hold that an individual is defined in reference to the community, or that personhood is something that is acquired in community. Such characterisations often ignore the role, if any, that gender plays in that conception of personhood. Our aim in this paper is to critically explore the relationship between the two. In doing this we advance a number of claims. (...) First, we point out that the supposed gender-neutrality of the African communitarian idea of personhood is a more general feature of African philosophy that, for instance, evinces a general lack of attention to issues of gender violence and discrimination. Second, we briefly survey the literature on the communitarian idea of personhood in African thought, in particular the views of Ifeanyi Menkiti and Kwasi Wiredu. Our aim is to demonstrate our hypothesis that this idea of personhood is often construed as a gender-neutral concept. Third, we argue that the relational and community-based nature of the communitarian idea of personhood indicates that it is in fact a gendered notion. We conclude that the assumed gender-neutrality is in conflict with the gendered nature of the communitarian idea of personhood. Fourth, we explore a probable objection to our claim that the communitarian idea of personhood is gendered and therefore vulnerable to gender inequality, by examining Ifi Amadiume’s position that the notion of gender in traditional African cultures was fluid and indicated complementarity rather than inequality between the sexes. We argue that Amadiume’s case is not convincing. (shrink)

O artigo pretende realizar um debate sobre os fatores sociais, culturais e históricos presentes nas sociedades africanas pré-coloniais que contribuíram para sua forma de organização matrilinear. Partindo da análise das obras de três autores africanos, sendo eles Cheik Anta Diop, Ifi Amadiume e Oyeronke Oyewumi, assim como realizando a partir da produção destes um debate historiográfico centrado na compreensão dos fatores presentes na organização social que conferiam um elevado status social e político às mulheres e o papel por elas (...) exercido nas sociedades matrilineares africanas. Através da proposta deste debate, buscaremos compreender como as categorias de gênero e mulher estão presentes nestes discursos e as questões relacionadas ao uso de conceitos ocidentais em realidades diferentes, como no caso das sociedades africanas. Para levantar tais questionamentos, utilizaremos uma perspectiva afrocentrada, a fim de buscar análises e interpretações que visem demonstrar a centralidade do africano como sujeito de sua história e cultura. Palavras-chave: Mulher; Gênero; Matrilinearidade; Matrifocalidade; Afrocentrismo. (shrink)

Islamic finance is gaining greater attention in the finance industry, and this paper analyses how Islamic financial institutions are responding to the welfare needs of society. Using interview data with managers and content analysis of the disclosures, this study attempts to understand management perceptions of corporate social responsibility in IFIs. A thorough understanding of CSR by managers, as evident in the interviews, has not been translated fully into practice. The partial use of IFIs’ potential role in social welfare would add (...) further challenges in the era of financialisation. (shrink)

External economic aid has played an important role in Northern Ireland’s peacebuilding process, particularly by funding community-based intervention projects.As a consequence of the Troubles, Northern Ireland suffered from severe socioeconomic inequality. These locally funded projects have fostered social cohesion by encouraging cross community interaction aimed at reducing violence and sectarianism. The NGO projects also promote social justice, reduce inequality, and provide the means to meet people’s basic human needs. The field research for this article was conducted during the summer of (...) 2010 and explores the perceptions of 120 civil society leaders and funding agency development officers on the effectiveness of the aid from the IFI and EU Peace III Fund in creating local social-economic NGOs to promote equity, equality, and social justice. The findings of this study reveal significant diversity in the respondents’ descriptions of the aids’s role in promoting equality, equity, and social justice as well as their expressed hopes and frustrations regarding its overall effectiveness. (shrink)

Ce dialogue à deux voix s'interroge sur le concept de réification, partant de la critique de la société bourgeoise et capitaliste proposée par le jeune Lukács dans son fameux essai La réification et la conscience de classe, pour se diriger par la suite vers une analyse minutieuse de la critique radicale de la réification et du fétichisme de la marchandise, articulée par Guy Debord dans La Société du Spectacle. Dans un troisième moment, la discussion théorique et philosophique s'intéresse à la (...) façon avec laquelle l'être social réifié et aliéné de la société capitaliste laisse ses traces dans la pensée philosophique moderne, à partir au moins du 18ème siècle. Autrement dit, on s'est donné comme tâche de mettre en lumière les antinomies de la pensée bourgeoise et ses rapports complexes aussi bien que profonds avec la société bourgeoise"--Page 4 of cover. (shrink)

In this short paper, I show that AGM belief contraction is appropriate for modeling an epistemically modest response to a disagreement with an epistemic peer.

Przełomowym okresem rozwoju filozofii europejskiej jest epoka nowożytna, zaowocowała ona bowiem wieloma przełomowymi wydarzenia w historii filozofii i cywilizacji Starego Kontynentu, kształtujących także naszą współczesność. Jednym z nich jest zagadnienie ewolucji metafizyki w kierunku nowożytnej ontologii, które jest omawiane w pracy Bogusława Pazia. Recenzowana monografia została napisana przez znanego badacza historii filozofii nowożytnej, który swoją kompetencję i rzetelność w eksploracji zagadnień związanych z tym okresem rozwoju myśli filozoficznej potwierdził wieloma publikacjami.. Autor określa zasadniczy przedmiot swojej pracy jako „właśnie ów proces, (...) a celem – poddanie tematyzacji jego zasadniczych faz, w szczególności ich głównych przesłanek i czynników dynamizujących przemiany rozumienia przedmiotu metafizyki”. Proces wyłaniania się ontologii z metafizyki został przez niego podzielony na cztery etapy, co przekłada się na cztery części rozprawy. (shrink)

Islamic financial institutions (IFIs) are emerging as prominent players in the financial world and are increasingly known for their conservative socially responsible investment (SRI). Being the Shari'a regulators and monitors of IFIs, the Shari'a departments are expected to implement the Islamic perspective of SRI – drawn from Shari'a principles – in their respective institutions. The purpose of this paper is to develop an SRI framework applicable to IFIs and other Shari'a compliant entities and assess its applicability within Shari'a departments of (...) two Islamic banks. This paper involves cross-case analysis based on interviews with Shari'a department officials in two settings differentiated by their respective independence. The proposed framework consists of required, expected and desired SRI aspects as applicable to IFIs. The findings reveal that the required aspects are uniformly observed by the two cases. There are, however, variations when it comes to observing the expected and desired ethical SRI aspects that may be driven by the independence of the Shari'a boards. This inconsistency and non-adherence of expected and desired aspects may lead to reputational risks in the long run. (shrink)

This paper describes a version of type identity physicalism, which we call Flat Physicalism, and shows how it meets several objections often raised against identity theories. This identity theory is informed by recent results in the conceptual foundations of physics, and in particular clar- ifies the notion of ‘physical kinds’ in light of a conceptual analysis of the paradigmatic case of reducing thermody- namics to statistical mechanics. We show how Flat Physi- calism is compatible with the appearance of multiple realisation (...) in the special sciences, and how and in what sense the special sciences laws are autonomous from the laws of physics, despite the full reductive picture of Flat Physicalism. We compare our view with a recent proposal by William Bechtel that accounts for the appearance of levels in mechanistic explanations. (shrink)

am going to discuss some issues inspired by a well-known paper ofKeith Donnellan, "Reference and Definite Descriptions,”2 but the interest—to me—of the contrast mentioned in my title goes beyond Donnellan's paper: I think it is of considerable constructive as well as critical importance to the philosophy oflanguage. These applications, however, and even everything I might want to say relative to Donnellan’s paper, cannot be discussed in full here because of problems of length. Moreover, although I have a considerable interest in (...) the substantive issues raised by Donnellan’s paper, and by related literature, my own conclusions will be methodological, not substantive. I can put the matter this way: Donnellan’s paper claims to give decisive objections both to Russell’s theory of definite descriptions (taken as a theory about English) and to Strawson’s. My concem is not primarily with the question; is Donnellan right, or is Russell (or Strawson)? Rather, it is with the question: do the considerations in Donneilarfs paper refute Russell’s theory (or Strawson’s)? For definiteness, I will concentrate on Donnellan versus Russell, leaving Strawson aside. And about this issue I will draw a definite conclusion, one which I think will illuminate a few methodological maxims about language. Namely, I will conclude that the considerations in Donnellan’s paper, by themselves, do not refute Russell’s theory. Any conclusions about Russell’s views per se, or Donnellan’s, must be tentative, IfI were to be asked for a tentative stab about Russell, I would say that although his theory does a far better job of handling ordinary discourse than many have thought, and although many popular arguments against it are inconclusive, probably it ultimately fails. The considerations I have in mind have to do with the existence of “improper” definite descriptions, such as “the table," where uniquely specifying conditions are not contained in the description itself.. (shrink)

am going to discuss some issues inspired by a well-known paper ofKeith Donnellan, "Reference and Definite Descriptions,”2 but the interest—to me—of the contrast mentioned in my title goes beyond Donnellan's paper: I think it is of considerable constructive as well as critical importance to the philosophy oflanguage. These applications, however, and even everything I might want to say relative to Donnellan’s paper, cannot be discussed in full here because of problems of length. Moreover, although I have a considerable interest in (...) the substantive issues raised by Donnellan’s paper, and by related literature, my own conclusions will be methodological, not substantive. I can put the matter this way: Donnellan’s paper claims to give decisive objections both to Russell’s theory of definite descriptions (taken as a theory about English) and to Strawson’s. My concem is not primarily with the question; is Donnellan right, or is Russell (or Strawson)? Rather, it is with the question: do the considerations in Donneilarfs paper refute Russell’s theory (or Strawson’s)? For definiteness, I will concentrate on Donnellan versus Russell, leaving Strawson aside. And about this issue I will draw a definite conclusion, one which I think will illuminate a few methodological maxims about language. Namely, I will conclude that the considerations in Donnellan’s paper, by themselves, do not refute Russell’s theory. Any conclusions about Russell’s views per se, or Donnellan’s, must be tentative, IfI were to be asked for a tentative stab about Russell, I would say that although his theory does a far better job of handling ordinary discourse than many have thought, and although many popular arguments against it are inconclusive, probably it ultimately fails. The considerations I have in mind have to do with the existence of “improper” definite descriptions, such as “the table," where uniquely specifying conditions are not contained in the description itself.. (shrink)

I here describe meanings attributed to the term consciousness, extracted from the literature and from recent online discussions. Forty such meanings were identified and categorized according to whether they were principally about function or about experience; some overlapped but others were apparently mutually exclusive - and this list is by no means exhaustive. Most can be regarded as expressions of authors' views about the basis of con-sciousness, or opinions about the significance of aspects of its con-tents. The prospects for reaching (...) any single, agreed, theory independent definition of consciousness thus appear remote. How-ever, much confusion could be avoided if authors were always to spec-ify which aspects of consciousness they refer to when using the term. An example is outlined of how this can be done. (shrink)

That past patterns may continue in many different ways has long been identified as a problem for accounts of induction. The novelty of Goodman’s ”new riddle of induction” lies in a meta-argument that purports to show that no account of induction can discriminate between incompatible continuations. That meta-argument depends on the perfect symmetry of the definitions of grue/bleen and green/blue, so that any evidence that favors the ordinary continuation must equally favor the grue-ified continuation. I argue that this very dependence (...) on the perfect symmetry defeats the novelty of the new riddle. The symmetry can be obtained in contrived circumstances, such as when we grue-ify our total science. However, in all such cases, we cannot preclude the possibility that the original and grue-ified descriptions are merely notationally variant descriptions of the same physical facts; or if there are facts that separate them, these facts are ineffable, so that no account of induction should be expected to pick between them. In ordinary circumstances, there are facts that distinguish the regular and grue-ified descriptions. Since accounts of induction can and do call upon these facts, Goodman’s meta-argument cannot provide principled grounds for the failure of all accounts of induction. It assures us only of the failure of accounts of induction, such as unaugmented enumerative induction, that cannot exploit these symmetry breaking facts. (shrink)

1. The Bundle Theory I shall discuss is a theory about the nature of substances or concrete particulars, like apples, chairs, atoms, stars and people. The point of the Bundle Theory is to avoid undesirable entities like substrata that allegedly constitute particulars. The version of the Bundle Theory I shall discuss takes particulars to be entirely constituted by the universals they instantiate.' Thus particulars are said to be just bundles of universals. Together with the claim that it is necessary that (...) particulars have constituents, the fundamental claim of the Bundle Theory is: (BT) Necessarily, for every particular x and every entity y, y constitutes x if and only ify is a universal and x instantiates y. 2 The standard and supposedly devastating objection to the Bundle Theory is that it entails or is committed to a false version of the Principle of Identity of Indiscernibles (Armstrong 1978: 91, Loux 1998: 107), namely: (Pll) Necessarily, for all particulars x and y and every universal z, if z is instantiated by x if and only if z is instantiated byy, then x is numerically identical with y. The most famous counterexample to the Identity of Indiscernibles is that put forward by Max Black, consisting of a world where there are only two iron spheres two miles apart from each other, having the same diameter, temperature, colour, shape, size, etc (Black 1952: 156). Let us from now on think of the properties of the spheres in this world as universals. The possibility of this world, which I shall hereafter refer to as 'Black's world', makes (Pll) false.' And according to common philosophical opinion this means that the Bundle Theory is false.. (shrink)

Adopting a dispositional theory of value promises to deliver a lot of theoretical goodies. One recurring problem for dispositional theories of value, though, is a problem about nonconvergence. If being a value is being disposed to elicit response R in us, what should we say if it turns out that not everybody is disposed to have R to the same things? One horn of the problem here is a danger of the view collapsing into an error theory—of it turning out, (...) on account of the diversity of agents' relevant dispositions, that nothing is really a value, since nothing is disposed to elicit R in everybody. Alternatively, there is a danger of an objectionable fragmentation of value, according to which there is no such thing as a value simpliciter, but only valuesme and valuesyou, valuesus and valuesthem. I advocate a de se relativist version of a dispositional theory of value. If we go for this sort of de-se-ified dispositional theory, we get to keep our theoretical goodies, but we avoid the problem of nonconvergence that leads to a danger of either collapse into an error theory, or else talking-past, and a loss of common subject matter. (shrink)

Conceptual realism begins with a conceptualist theory of the nexus of predication in our speech and mental acts, a theory that explains the unity of those acts in terms of their referential and predicable aspects. This theory also contains as an integral part an intensional realism based on predicate nominalization and a reflexive abstraction in which the intensional contents of our concepts are “object”-ified, and by which an analysis of predication with intensional verbs can be given. Through a second nominalization (...) of the common names that are part of conceptual realism’s theory of reference (via quantifier phrases), the theory also accounts for both plural reference and predication and mass noun reference and predication. Finally, a separate nexus of predication based on natural kinds and the natural properties and relations nomologically related to those natural kinds, is also an integral part of the framework of conceptual realism. (shrink)

Islamic Financial Institutions have recently witnessed remarkable growth driven by their holistic business model. The key differentiator of IFIs is their Shari’a-based business proposition which often requires some financial sacrifices, e.g. being ethical, responsible and philanthropic. It also requires them to refrain from investments in tobacco, alcohol, pornography or earning interest. For IFIs’ sponsors and managers, however, the key motivational factor for entering the Islamic financial market is not the achievement of Shari’a objectives through the holistic business model, but rather (...) the urge to tap this highly profitable market where customers are inclined to pay a premium for Shari’a compliance. In order for IFIs to be accepted by the market, their financial instruments need to be approved by Shari’a scholars, known for their integrity and expertise in Shari’a. One can therefore expect potential tensions between IFIs’ managers and Shari’a scholars. The purpose of this research is to probe the hidden struggle between managers and Shari’a scholars in pursuit of their respective objectives. The study investigates this phenomenon using grounded theory as a methodological framework based on data collected from three IFIs from two countries. The findings reveal that Shari’a scholars and managers of IFIs have divergent objectives, which creates incongruence of objectives at the strategic level. The findings illustrate the tension and latent struggle for Shari’a compliance, which has been termed as ‘Fatwa Repositioning’ resulting in four possible consequences: deep, reasonable, minimum and superficial Shari’a compliance. Fatwa Repositioning is the core category of this study, which exhibits how managers and Shari’a scholars struggle to position the Shari’a compliance of their institutions so as to best serve their respective objectives. Interestingly, Shari’a scholars are seemingly not always in control of what they are supposed to be controlling, i.e. Shari’a compliance. (shrink)

Let$\kappa $be a regular uncountable cardinal, anda cardinal greater than or equal to$\kappa $. Revisiting a celebrated result of Shelah, we show that ifis close to$\kappa $and(= the least size of a cofinal subset of) is greater than, thencan be represented (in the sense of pcf theory) as a pseudopower. This can be used to obtain optimal results concerning the splitting problem. For example we show that ifand, then no$\kappa $-complete ideal onis weakly-saturated.

General Ontological Language (GOL) is a formal framework for representing and building ontologies. The purpose of GOL is to provide a system of top-level ontologies which can be used as a basis for building domain-specific ontologies. The present paper gives an overview about the basic categories of the GOL-ontology. GOL is part of the work of the research group Ontologies in Medicine (Onto-Med) at the University of Leipzig which is based on the collaborative work of the Institute of Medical Informatics (...) (IMISE) and the Institute for Computer Science (IfI). It represents work in progress toward a proposal for an integrated family of top-level ontologies and will be applied to several fields of medicine, in particular to the field of Clinical Trials. (shrink)

The hidden strength of Goodman's ingenious "new riddle of induction" lies in the perfect symmetry of grue/bleen and green/blue. The very same sentence forms used to define grue/bleen in terms of green/blue can be used to define green/blue in terms of grue/bleen by permutation of terms. Therein lies its undoing. In the artificially restricted case in which there are no additional facts that can break the symmetry, grue/bleen and green/blue are merely notational variants of the same facts; or, if they (...) represent different facts, the differences are ineffable, and no account of induction should be expected to pick between them. This still obtains in the more interesting case in which we embed grue/bleen in a grue-ified total science; the grue-ified and regular total sciences are merely equivalent descriptions of the same facts. In the most realistic case, we allow additional facts that break the symmetry and then we can also evade Goodman's new riddle by employing an account of induction rich enough to exploit these facts. Unaugmented enumerative induction is not such an account and it is the primary casualty of Goodman's new riddle. (shrink)

In this paper we will present a simple condition for an ideal to be nowhere precipitous. Through this condition we show nowhere precipitousness of fundamental ideals onPkλ, in particular the non-stationary idealNSkλunder cardinal arithmetic assumptions.In this sectionIdenotes a non-principal ideal on an infinite setA. LetI+=PA/I(ordered by inclusion as a forcing notion) andI∣X= {Y⊂A:Y⋂X∈I}, which is also an ideal onAforX∈I+. We refer the reader to [8, Section 35] for the general theory of generic ultrapowers associated with an ideal. We recallIis said (...) to be precipitous if ⊨I+“Ult(V, Ġ) is well-founded” [9].The central notion of this paper is a strong negation of precipitousness [1]:Definition.Iis nowhere precipitous ifI∣Xis not precipitous for everyX∈ I+i.e., ⊨I+“Ult(V, Ġ) is ill-founded.”It is useful to characterize nowhere precipitousness in terms of infinite games (see [11, Section 27]). Consider the following gameG(I) between two players, Nonempty and Empty [5]. Nonempty and Empty alternately chooseXn∈I+andYn∈I+respectively so thatXn⊃Yn⊃n+1. After ω moves, Empty wins the game if⋂n<ωXn=⋂n<ωYn= Ø.See [5, Theorem 2] for a proof of the following characterization.Proposition.I is nowhere precipitous if and only if Empty has a winning strategy in G(I). (shrink)

LetL0be a language on ℕ consisting of 0, 1, +, ∸, ·, ⌊½a⌋, ∣a∣, #, ∧(a,b), ∨(a,b), ¬(a), ≤ (a,b), andμx≤ ∣s∣t(x). Hereμx≤ ∣s∣t(x) is the smallest numberx≤ ∣s∣ satisfyingt(x) > 0 and 0 if there exist no suchxand we stipulate that ifsandt(a) are terms inLo, thenμx≤ ∣s∣t(x) is also a term inLo. The defining axioms of functions ∧(a,b), ∨(a,b), ¬(a), ≤ (a,b) are as follows:LetLa language on ℕ with only predicate constant = andL0⊆L. Letf(b,a1,…,am) be a function for ℕm+1into (...) ℕ. We say “fis weakly expressed by termst1(b,a1,…,am),…,tr(b,a1,…,am) inL” if for everyb,a1,…,am∈ ℕ,f(b,a1,…,am) is equal to one ofti(b,a1, …,am). The critical number ofbinfwith respect toLis the minimum numbernsuch that wheneverf(b,a1,…,an) is weakly expressed by termst1(b,a1, …,an),…, the number of occurrences ofbin someti(b,a1,…,an) is at leastn.As is defined in [1], a functionfis defined by a limited iteration fromgandhwith respect toLiff the following holds: Letτbe defined aswith the condition; andis defined bywhereandare terms inL. We say “fis defined by a short limited iteration fromgandh” ifis defined bywhereτ,s, tare the same as above satisfying the condition. (shrink)

Say that two sentences are ground-theoretically equivalent iff they are interchangeable salva veritate in grounding contexts. Notoriously, ground-theoretic equivalence is a hyperintensional matter: even logically equivalent sentences may fail to be interchangeable in grounding contexts. Still, there seem to be some substantive, general principles of ground-theoretic equivalence. For example, it seems plausible that any sentences of the form A∧B\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$A \wedge B$$\end{document} and B∧A\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$B (...) \wedge A$$\end{document} are ground-theoretically equivalent. What, then, are in general the conditions for two sentences to stand in the relation of ground-theoretic equivalence, and what are the logical features of that relation? This paper develops and defends an answer to these questions based on the mode-ified truthmaker theory of content presented in my recent paper ‘Towards a theory of ground-theoretic content’ :785–814, 2018). (shrink)

The aim of this study is to develop a valid and reliable measurement tool for determining students' spiritual health and life orientation. For this purpose, the Spiritual Health and Life-Orientation Measure (SHALOM) inventory developed by Fisher (2010) is adapted to Turkish. The adaptation study was carried out on 1591 high school students in three study groups studying in Ankara and Muş. The original English measure consisting of four dimensions and twenty items was translated into Turkish, factor analysis, validity and reliability (...) tests were conducted on the sampling data. As a result of the study, the Turkish-adapted inventory consists of four dimensions (personal, social, environmental and transcendental) which resemble the original inventory. In addition, internal consistency coefficients of the inventory dimensions were in perfect harmony with the original inventory and served the purpose of the scale. In Conclusion The Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Summary: The concept of religion, which is an important dynamic and carrier of the social field, has gone into a double distinction since the second half of the 18th century; the concept of spirituality has begun to be refined from the concept of religion. The concepts of religion and spirituality are very difficult to define; While the concept of religion focuses ideology and rules of belief, spirituality centers on individual experiences and interrelationships that extend religion. For this reason, different spirituality and religion definitions are made from different perspectives and different spirituality scales were developed within this framework. However, the results of these studies differ significantly from each other; this means that spirituality was defined and conceptualized based on the scale that was used. Early period studies on spirituality mostly focus on religion, health, psychology and work life. In these studies, after defining the concept of spirituality; the relationship between the concept and health, religion, psychology and business life or necessity for human life is discussed. In the West, until the 1950s, the concepts of religion and spirituality were used interrelated. However, today these two concepts are almost completely separated from each other.Literature consists of numerous inventory development studies to measure spirituality. The fact that the inventory works based on different conceptual foundations makes it difficult to draw a general, meaningful and consistent conclusion about spiritual health and life orientation. Furthermore, spirituality measurements reflecting the religion and values ​​of a particular culture cannot be comprehensive or universal. At this point, Fisher criticizes the measurement tools developed for the purpose of measuring spirituality: in terms of "mixing religion and spirituality", "relying on the world of values", "not taking into account cultural differences", "and questioning only the mystical/spiritual experience". As a result, it can be said that no measurement developed in the conceptual structure of the West does not take into account the cultural flexibility and accept its spiritual values as universal or prevalent.The SHALOM inventory developed by Fisher, which adapted to the Turkish culture in present study, is based on four basic (individual, social, environmental and transcendent) areas that constitute the world of interpersonal relationship. In this study, spirituality, as in Fisher's work, emphasizes the interaction with certain concepts of different intensities that are considered as independent from religion and above religions. In this context, the concept of spirituality communicates with one's personal space, social position, nature, and transcendental power. This adaptation study will provide useful information and comments on the students' spiritual health levels. This is the most important motive behind the idea of adapting the SHALOM inventory developed by Fisher to the Turkish culture. In addition, by adapting the SHALOM inventory, which is emphasized to have cultural flexibility and adapted to different languages, a new and different measurement tool will be available to understand the nature of the concept of spirituality.This research was carried out to adapt the inventory of Spiritual Health and Life Orientation scale developed for students to Turkish culture. This inventory adaptation study was performed with the data collected from three working groups in Ankara and Muş provinces and 1591 high school students. The first study group was carried out with 414, the second study group with 788, and the third group with 389 high school students. While the data collected from 414 students were used for Exploratory Factor Analysis (AFA) analysis, data collected from 788 students were used for Confirmatory Factor Analysis (CFA). In addition, 389 students were used to determine the criterion validity of the inventory. The original language of the SHALOM inventory, which is intended to be adapted into Turkish, is English, and translation studies are conducted separately by three linguistic experts who know the grammar and semantic characteristics of both languages. After the translation studies, the scale was applied to the sampling group and AFA was performed on the sample data. The AFA results showed that a factor roof resembling the original inventory was formed. Determining factors are given appropriate names (personal, enviromental, social and transcendental) by taking into consideration the theoretical names and the dimension names in the original form of the SHALOM. The structure was confirmed by DFA, and as a result of the DFA, X2/sd (1.72) ratio and IFI (0.96) fit indicator was found to be the appropiate fit for the model tested. As a result, it is understood that the Spiritual Health and Life Orientation Inventory consists of four dimensions as in the original inventory, the internal consistency coefficients of the inventory dimensions are in harmony with the original inventory and serve the purpose of the scale. In conclusion the Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Spirituality should not only be defined within the framework of Western theories, but the nature and likelihood of the spirituality predicted by Islam should be discussed. Moreover, the types and dimensions of Islamic spirituality should be determined by taking into account the cultural subjectivity of an Islamic character. In the study of spirituality, the human model which modernity presents universally should not be accepted as the only truth. It should be tried to develop human models that come from Islamic culture and history and which are specific to us and define us. This should be taken into account not only in mental health / religious studies, but also in psychology of religion in general. In addition, culture-specificity should be given importance, and the experience gained from the cultural accumulation developed by the Turkish civilization with the Islamic doctrine should lead to the studies of spirituality. In this respect, this study aims to adapt the value and spiritual orientation of a different culture to Turkish culture, but it is problematic to construct the concept with Western values. Although Western values are similar to Islamic values and principles, it is envisaged that it may be difficult to measure the concept of spirituality in practice. (shrink)

Probably the two most famous examples of elementary embeddings between inner models of set theory are the embeddings of the universe into an inner model given by a measurable cardinal and the embeddings of the constructible universeLinto itself given by 0#. In both of these examples, the “target model” is a subclass of the “ground model”. It is not hard to find examples of embeddings in which the target model is not a subclass of the ground model: ifis a generic (...) ultrafilter arising from forcing with a precipitous ideal on a successor cardinalκ, then the ultraproduct of the ground model viacollapsesκ. Such considerations suggest a classification of how close the target model comes to “fitting inside” the ground model.Definition 1.1. LetMandNbe inner models of ZFC, and letj:M→Nbe an elementary embedding. Theco-critical pointofjis the least ordinalλ, if any exist, such that there isX⊆λ, X∈NbutX∉M. Such anXis called anew subsetofλ.It is easy to see that the co-critical point ofj:M→Nis a cardinal inN. (shrink)

In today’s neo-liberalist world, Islamic financial institutions face many difficulties combining contemporary financial thinking with Islamic, faith-based principles, on which their day-to-day operations ought to be based. Hence, IFI are likely to experience shifts/changes in organizational and ethical identity due to tensions that the combination of these principles invokes. We present an in-depth case study that focuses on these shifts in a major European based IFI across a 14-year period. We conceptualize identity change as drift, highlighting the multivocal nature of (...) identity construction. The ethico-faith principles that were meant to serve as living codes of ethics guiding the IFI’s organizational culture, operational processes, and strategy formation turned out to mainly have been discursively rationalized to respond to regulatory, market and institutional imperatives. The company is aware that it needs to engage in a continuous dialogue with those who set these requirements. Its ethico-faith principles may consequently be adapted quite radically, especially in periods of turmoil and takeover, as we show across the analysed time period. The paper provides valuable insights for faith-inspired organizations to reflect on the extent to which they wish to engage in the discursive justification and legitimization of current market hegemonies, whilst they actively encourage their managers to behave ethically as well. (shrink)

BackgroundThere are limited sensitive evaluation methods to distinguish people’s symptoms of peripheral fatigue and central fatigue simultaneously. The purpose of this study is to identify and evaluate them after acute exercise with a simple and practical scale.MethodsThe initial scale was built through a literature review, experts and athlete population survey, and a small sample pre-survey. Randomly selected 1,506 students were evaluated with the initial scale after exercise. Subjective fatigue self-assessments were completed at the same time.ResultsThe Acute Exercise-Induced Fatigue Scale was (...) determined after performing a factor analysis. In the exploratory factor analysis, the cumulative variance contribution rate was 65.464%. The factor loadings of the total 8 questions were 0.661–0.816. In the confirmatory factor analysis, χ2/df = 2.529, GFI = 0.985, AGFI = 0.967, NFI = 0.982, IFI = 0.989, CFI = 0.989, and RMSEA = 0.048. The Cronbach’s alpha coefficient for the scale was 0.872, and it was 0.833 for peripheral fatigue and 0.818 for central fatigue. The intra-class correlation coefficient for the scale was 0.536, and the intra-class correlation coefficients for peripheral fatigue and central fatigue were 0.421 and 0.548, respectively. The correlation coefficient between the total score of the AEIFS and the SFSA score was 0.592.ConclusionOur results demonstrate that the AEIFS can distinguish peripheral fatigue and central fatigue and can also reflect their correlation. This scale can be a useful evaluation tool not only for measuring fatigue after acute exercise but also for guiding reasonable exercise, choosing objective testing indicators, and preventing sports injuries resulting from acute exercise-induced fatigue. (shrink)

continent. 2.2 (2012): 148–151 When things get complex, as they may indeed be getting, the distinction between tools and the things that can be made with them begins to dissolve. The medium is not only also a message, it is an essential counter-valence to our own impulses towards the creation of meaning, beauty and knowledge. The tools we think we are using also use us: They push us around, make us think new things, do new things, even be new things. (...) Language is no different, of course, although in its supremacy and ubiquity, it is even more elusive, difficult to perceive. The very words you are looking at right now are like compact little cryptograms—a written convention, talking back at you in codes. Poetry is language speaking for itself. It is, at its best, where what is being told is coincident with the telling. The words written, or uttered, pop out at us, while in the same moment, constellations of meaning emerge; the components and its composition resonate, vacillate, on the page and in the air. Many of the constraints and styles of poetry we know have developed in order to allow words to express themselves, or show themselves as the mediation of a mental image. Programming languages for computer hardware, no matter how “high level” or abstract they are, are by necessity far less elaborate than traditional forms of writing and speech. But the structure and function of these new languages give them special advantage in clarity: These languages (syntax, sequence) and the results they produce (ideas, ‘executables’) are absolutely inseparable. By design, computing languages are created in order to express specific ideas, creating certain kinds of action or manipulation of other codes (data). In this sense perhaps, software is always, and already, poetic. It is precise description, and pure syntax—the signifier and signified—clearly coincident in the machine. Ishac Bertran ’s code {poems} is an edited book project that exposes the materiality of computer programming languages. Here are presented a small sampling from a compiled book of poetry written by software engineers, artists and other code writers, “exploring the potential of code to communicate at the level of poetry.” ( code-poems.com ) The project solicited for online, public submissions from code-writers in response to the notion of a poem, written in a software language which is semantically valid (i.e.: it compiles ). This solicitation winds up revealing the inner workings, constitutive elements, and styles of both a particular software and its authors. From a large number of submissions, a selection of poems will be printed as a bound volume in the Autumn of 2012. - Jamie Allen __________________________________________________ DAILYGRIND import java.util.Date; public class DailyGrind { public static final void main(String[] args) { boolean its_time_to_go_home = false; boolean away_the_hours = true; while (away_the_hours) { boolean away_the_hours = true; Date now = new Date(); its_time_to_go_home = now.getHours() > 17 && now.getMinutes() > 30; if (its_time_to_go_home) { break; } try { Thread.sleep(60000); } catch (InterruptedException e) { // ignore } } } } Paul Illingworth // Java __________________________________________________ UNHANDLED LOVE class love {}; void main() { throw love(); } Daniel Bezerra // C++ __________________________________________________ TWOFACED public class TwoFaced { public String greet() { return "Hi! So great to see you!"; } private String think() { return "Fucking bitch."; } } Jason Kopylec // Java __________________________________________________ DANCING WITHIN using System; public class PoemCode { private bool dancing_within() { Boolean me = true; while (dancing_within()) { var iables_of_light = ""; try { int elligently_to; object ify_the_world_apart; } catch (Exception s) { int o_the_broken_parts; throw; int o_the_seed_of_life; } Random ashes_of = new Random(); float ing_devices; short age_of; char acter_will_never_let_you = 'b'; } return me; } } Álvaro Matías Wong Díaz // C#  . (shrink)

This reflection considers recent United Nations’ normative developments in international human rights law and their potential to assess, with a gender perspective, retrogressive economic policies being promoted by International Financial Institutions in the context of the COVID-19 pandemic. Orthodox and androcentric economic policies, such as structural adjustment, austerity, privatisation and deregulation of labour and financial markets, normally have devastating effects on women’s rights. Yet, the financial responses with which IFIs are trying to help states manage the effects of the pandemic (...) seem to continue promoting those androcentric economic policies. This piece concludes that ex ante human rights and gender impact assessments of multilateral loans’ conditionalities should be conducted and that women’s participation in this process as well as access to adequate quantitative and qualitative data to understand the differentiated effects of those economic policies on gender equality, are crucial. These reflections were born out of the authors’ own family and country challenges. (shrink)

Partimos de que se está desarrollando un doble discurso desde el punto de vista de las sostenibilidad sobre los recursos naturales en general, y sobre la diversidad y el agua en especial. Conceptos de equidad intergeneracional, conservación del recurso, aprovechamiento sostenible, participación, y control social se utilizan por parte de las organizaciones sociales y de Ong, y de igual manera por los foros empresariales, las instituciones públicas, IFIs, Instituciones Financieras Multilaterales con muy diferente contenido.El tema de los derechos de agua (...) como derechos de los inversionistas, y los derechos de propiedad intelectual aplicados a la materia viva y a los conocimientos ancestrales son ejemplos de un tratamiento insostenible de los recursos naturales, pues privilegian el sentido comercial sobre el ambiental. (shrink)

The article analyzes the mechanisms of attracting financial resources of international institutions, particularly the issues of legal security. Analyzed the provisions of the Budget Code of Ukraine and the directions of its improvement in the planning and forecasting and order to attract financial resources of international institutions. In particular, it is proved that legislative regulation requires the procedure of international financial organizations and loans for rebuilding out of the accounts of the State Treasury Service of Ukraine as well as the (...) provision that allows you to display the actual flow of credits from foreign states, banks and international financial organizations for investment programs, projects and more. At the stage of initiation, preparation and implementation of joint IFI projects under the mechanism of attracting financial resources of international institutions in the economy of Ukraine proposed to form procedures are the result of personalization responsibility for the project at any stage of its implementation, reducing the time and number documents for preparation of the project and beginning talks with the IFI transparent mechanism for justification of expenditures of the State budget for financing projects IFIs. Schematization this process appropriately reflected the author of the article. The role of the Ministry of Finance of Ukraine as agent in relations with international financial institutions and proved that an effective system of coordination of international technical assistance can be created by the concentration of management functions such assistance at the Ministry of Finance of Ukraine. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Gerald Prince WORLDS WITH STYLE Whether it is taken to be a laudable characteristic of verbal artifacts (as in, "This essay is really well written"), a distinctive feature of an individual manner of speaking or writing (as in, "Jane definitely has a style of her own"), an ornamental supplement to that which is expressed (style as elocutio), or an appropriate way of using language in different contexts (there is (...) — or was — a style for tragedy, another one for comedy, and still another one for pastoral; there is a style for speaking at business meetings and other styles better suited to everyday conversations, political rallies, or Ph.D. exams), whether it is taken to be any of these four things (or many other things as well), the style of an utterance is traditionally viewed as a secondary phenomenon different from and added to some primary base. It is the mode of expressing a given matter, the way of "saying" some thing, the how of a what. The same is true when the notion style is used in connection with nonverbal artifacts — we talk about musical styles and about pictorial ones — but also in connection with any number of activities or states of affairs: walking down the street, dancing the tango, being pleasant, or playing ping-pong. Ping-pong players use rackets, a net, and a ball, in accordance with certain rules, when they engage in a casual game; but they are thought to be doing somediing more than merely playing: they are performing an activity (the what) in a particular way. They do it stylishly, idiosyncratically, with a lot of showboating, or in a manner appropriate to the informal context.1 It is somewhat surprising, therefore, that, when it comes to verbal (and nonverbal) representations, style is often thought to be irrelevant to the signified (what is represented) as opposed to the signifier (what represents). Graham Hough writes, for example: "In discussing whatever it is we mean by style we assume mat the primary choice, the choice of subject-matter in the large sense, has already been made.... We can talk about the secondary choice, the stylistic one, in various ways.... But whatever point of view we adopt, it will be the verbal ordonnance that we discuss, not the oudines of die mym, the facts of the case, the ideological or biographical substructure."2 Yet, as I have more than suggested, any what has (or can have) a corresponding how. Besides, both 59 60Philosophy and Literature in formal criticism and informal exchanges, we frequently seem to refer to the how of a signified. When we say, for instance, that a given short story is Kafkaesque, we do not, I think, have its verbal style in mind; and when we claim that a novelistic episode or character comes right out of Alice in Wonderland, we are not talking about linguistic matters. Of course, the fact mat we seem to refer to the how of signifieds (or that we do refer to the how of signifiers) does not necessarily mean mat mere are such things (or that we can describe them). But I suspect that there are (and that we can). I would like to discuss in what follows some of the ways in which we might be able to talk of the style of represented "worlds" more or less meaningfully and systematically and some of the problems attending such talk. For the sake of convenience and because of personal affinities, I will restrict myself to verbal narratives. I will not make a distinction between literary and non-literary ones, since such a distinction is formally and even pragmatically quite problematic. IfI concentrate on fictional narratives, it is, again, because of personal affinities and not because I mink that, when it comes to style, (ontological or other) differences between fiction and nonfiction make very much of a difference. As I will argue, style is in the eye ofthe beholder and, from that point of view, whether or not something is compossible with one's knowledge of the "real world" does not necessarily make it function as fictional or nonfictional; indeed, I am constandy surprised by the real world and I could easily recount... (shrink)

This paper examines Lesia Ukrainka’s two lyrical cycles about Crimea, Krymski spohady and Krymski vidhuky, as examples of a poetic dialogue with Adam Mickiewicz’s Sonety krymskie. I begin my analysis by highlighting the diff erent sensibilities of Mickiewicz’s Sonety krymskie and Lesia Ukrainka’s Krymski spohady, and underscore their formal and thematic peculiarities. The paper continues with an examination of Lesia Ukrainka’s second cycle, Krymski vidhuky, as an experiment in drama – a genre that is absent from her fi rst cycle (...) – before situating a dramatic scene, “Ifi heniia v Tavridi,” this cycle’s only text about Crimea’s Hellenic history, within the cultural contexts of Lesia Ukrainka’s oeuvre. In doing so, I argue that Iphigenia’s lament echoes the voice of an exiled poet from Mickiewicz’s sonnets and conclude my analysis by probing reasons behind Lesia Ukrainka’s choice of a Greek heroine. (shrink)

ObjectiveFew research efforts have substantially introduced relevant studies on Chinese students’ adaptability in relation to the ineffectiveness of blended learning mode in College English. This study is guided by social cognitive theory, and related literature has been reviewed concerning adaptability. In this study, we aim to examine the involved relationships among contextual factors, self-efficacy, motivation, and adaptability to blended learning mode among non-English majored Chinese learners in the College English course.MethodsThe quantitative research method was employed in this study, and 595 (...) respondents were eventually collected to enable the data analysis. The structural equation modeling approach was used to analyze the data.Results The non-English majored learners’ adaptability to blended learning mode in College English was at a low level with a mean value of 2.26, indicating that students still suffer difficulties from class conducted in blended learning; the fit indices were at the level of good fit, and it suggested the structural model had an overall good fit to the data as shown: x2/df = 2.496, RMESA = 0.050, GFI = 0.956, AGFI = 0.936, NFI = 0.968, RFI = 0.959, IFI = 0.980, TLI = 0.975, CFI = 0.980; adaptability was positively related to contextual factors, self-efficacy, and motivation ; contextual factors exerted an indirect effect on the adaptability not only through the separate mediating role of self-efficacy and motivation, but through the chain mediating role of self-efficacy and motivation.ImplicationsThis study theoretically extends previous studies on adaptability by investigating the affecting factors in the framework of social cognitive theory. More practically important is that this study sheds light on the impact mechanism of positive and enjoyable environment, self-efficacy and motivation on non-English majored learners’ adaptability to blended learning mode in English course, which would provide a vital insight for administrators and College English instructors to reconsider the role of learners’ responses in the mixed mode to improve their English achievement more effectively, as well as to enhance and promote their user experience of the offered blended learning service. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:More About Hume's Debt to Spinoza Wim Klever In a recent contribution to the question of Hume's relationship to SpinozaIadvocatedamoreorlessSpinozisticinterpretationofthefirst bookofA Treatise ofHumanNature.1 Ofthe Understanding, sowasmy claim, is not only very close to De natura et origine mentis (Ethica, second part) as far as its main affirmations are concerned; the convergence ofexternal and internal evidence makes it also probable that there is a remarkable influence from the one's work (...) on the other and, accordingly, that Hume's defamation of Spinoza's system might well have been disingenuous. This last point was previously also suggested by Richard Popkin in an article in which he compared Hume's philosophy ofreligion with Spinoza's.2 What motivated me to continue my research in this field? To say itinone word: the unintendeddiscoveryofmanystrikingresemblances betweenHume's secondbook, OfthePassions,andSpinoza'sthirdpart, De origine et natura affectuum. I happened to become a member of a group ofinterested people who concentrate on reading Hume, and, on the other hand, I had acquired some expertise as a Spinoza scholar for quite a number of years, so that I could not avoid seeing the commonaUties between the two philosophers. It seems to be fully impossible to explain the resemblances—which I, ofcourse, will show below—by referring to the Spinoza-article in Bayle's Dictionaire historique et critique (a source once mentioned by Hume in a letter to a London friend), since Bayle does not spend a word to the human passions. It is further a hard fact that there do not exist other written sourcesfrom which Humemighthave drawnhisSpinozisticinspiration in his French period apart from the Ethics; all available literature of the time turned around the questions theism versus atheism and free will versus determinism, without entering into the details ofhuman emotions.3 Only one conclusion was possible for me: Hume musthave been familiar with Spinoza's own text. Either the Chevaher Ramsay, whose intimate he was for some time,4 or anotherintermediaryfigure5 must have raised his interest. The best entrance into the material is constituted by Hume's closing remark in his A Dissertation on the Passions (1757), in which he elucidates what he in fact has been doing in hie analysis of the passions: Volume XDI Number 1 55 WIM KLEVER I pretend not to have here exhausted this subject. It is sufficient formy purpose, ifI have made it appear, that, in the production and conduct of the passions, there is a certain regular mechanism, which is susceptible of as accurate a disquisition, as the laws ofmotion, optics, hydrostatics, or any part ofnatural philosophy.6 In spite ofthe words "a certain," this fragment maynot be interpreted as a metaphorical assessment. The origin and the processes ofhuman passions are purely mechanical. If this is not what Hume intends to declare, he never could have added the phrase that passions are susceptible of exactly the same kind of accurate descriptions as other natural phenomena. This theory of the mechanism of the passions is certainly not Cartesian. Although Descartes, as a physical scientist, was a great promoter of the explanation of things by means of mechanical causality, he in fact did not extend this method to the life ofthe passions. In his dualistic philosophy he ascribes to the human mind (with its free will) the capability to interfere with the passions and even to dominate them.7 In this field it is Spinoza who paves the way for Hume by sharply criticizing Descartes' non-mechanistic explanation ofthe passions. His far-fetched solution ofthe mind-body interactivity by means of the pineal gland and the animal spirits pushing against it, is called "a hypothesis more occult than any occult quality." 8 Spinoza acknowledged that Descartes had good intentions in trying to explain the human affections by their direct causes, but he was inconsistent insofar as he at the same time attempted to demonstrate man's absolute dominion over them. He, Spinoza, on the contrary, "will consider human actions and appetites just as ifit were a question ofUnes, planes and bodies." 9 The analysis of passions is a piece of natural science comparable with geometry, optics10 and hydrostatics, to mention some other fields of Spinoza's research. Hume's statement... (shrink)

We examine a definition of the mutual information of two reals proposed by Levin in [5]. The mutual information iswhereK is the prefix-free Kolmogorov complexity. A realAis said to have finite self-information ifI is finite. We give a construction for a perfect Π10class of reals with this property, which settles some open questions posed by Hirschfeldt and Weber. The construction produces a perfect set of reals withK≤+KA+f for any given Δ20fwith a particularly nice approximation and for a specific choice of (...) f it can also be used to produce a perfect Π10set of reals that are low for effective Hausdorff dimension and effective packing dimension. The construction can be further adapted to produce a single perfect set of reals that satisfyK≤+KA+f for allfin a ‘nice’ class of Δ20functions which includes all Δ20orders. (shrink)

Bu çalışma, Türkiye’deki Şer’i yönetişim aktörlerinden olan banka içi danışma komitelerinin Şer’i yönetişimdeki yeri ve önemini keşfetmeyi amaçlamaktadır. Bu minvalde nitel araştırma desenlerinden olan durum çalışması tercih edilmiş ve 5 danışma komitesi üyesi ve 2 danışma komitesi başkanıyla yarı yapılandırılmış mülakatlar gerçekleştirilmiştir. Mülakatlar neticesinde toplam 625 dakikalık ses kayıtları elde edilerek çözümlenmiş ve 85 sayfalık metin elde edilmiştir. Elde edilen metinler ve görüşme notları ATLAS.ti programı aracılığıyla analiz edilerek BİDK, Şer’i yönetişim ve Merkezi Danışma Kurulu olmak üzere 3 ana tema (...) ve bunlara bağlı 26 alt temaya ulaşılmıştır. İlgili temalar BİDK’nin Türkiye’deki Şer’i yönetişimdeki yeri ve önemini keşfetmek açısından zengin bir içerik sunmaktadır. Türkiye’deki Şer’i yönetişimi ele alan çalışmaların literatürde sınırlı olması ve bu çalışmanın hem saha çalışmasına hem de Türkiye’deki Şer’i yönetişimde yer alan, katılım bankacılığının tarihine eş bir ömre sahip BİDK’ları konu etmesi literatürde özgün bir yere sahip olacağına işaret etmektedir. Islamic finance has developed the Shariah governance mechanism to ensure compliance and control of IFIs with the principles of Islamic law. However, the levels of Shariah governance are different from each other due to the different legal affiliations of each country, the level of development of Islamic finance, and regime differences. International Islamic financial institutions such as Islamic Financial Services Board and The Accounting and Auditing Organization for Islamic Financial Institutions have published standards to define the general lines of Shariah governance and have brought Shariah governance practices to a certain point, at least in principle. After the Shariah governance standards of IFSB and AAOIFI, studies on Shariah governance have increased rapidly. By 2010, while there were only 18 publications on Shariah governance in the two most well-known indexes, this number increased to 42 in 2015 and 159 in 2020. This academic interest shows that Shariah governance issues are followed closely. In this context, there have been some remarkable developments at the regulatory and supervisory level in terms of Shariah governance in Turkey, and the TKBB Advisory Board was established in 2018, bringing one step closer to international Shariah governance practices. (shrink)

This paper addresses the prob-lem of how to identify and evaluate argu-ments made in a nonverbal form. Such arguments may employ images, sounds, or a combination of these in a truly mul-timodal presentation. Here, we concen-trate on those which are classified as au-ditory, i.e. contain at least one premise or the conclusion in sound form. We pro-pose and test a solution whereby some el-ements of the Comprehensive Assess-ment Procedure for Natural Argumenta-tion (CAPNA) are modified to allow for the evaluation of (...) auditory arguments. The results of this approach are illus-trated with the help of a number of au-thentic examples. Résumé: Cet article aborde le problème de la façon d'identifier et d'évaluer les ar-guments présentés sous une forme non verbale. De tels arguments peuvent uti-liser des images, des sons ou une com-binaison de ceux-ci dans une présenta-tion véritablement multimodale. Ici, nous nous concentrons sur les arguments classés comme auditifs, c'est-à-dire qui contiennent au moins une prémisse ou la conclusion sous forme sonore. Nous pro-posons et testons une solution dans laquelle certains éléments de la procédure d'évaluation globale de l'argu-mentation naturelle (CAPNA) sont mod-ifiés pour permettre l'évaluation des ar-guments auditifs. Les résultats de cette approche sont illustrés à l’aide de nom-breux exemples authentiques. (shrink)

The Sharī‘ah ‘Committee is a board which is independent in directing, reviewing and supervising an Islamic Financial Institution. It consists of those who are specialised in Fiqh Mu‛āmalāt or those who know it with expertise in other fields. In conjunction with IFIs emergence, the Accounting and Auditing Organization for Islamic Financial Institutions was established and has issued numerous standards on accounting, auditing and also governance for IFIs. The researchers intend to review the duties and decision-making guidelines of the Sharī‘ah Committee (...) prescribed by the AAOIFI in 2010. The review undergoes a thorough search and critical analysis of any related content about the topic throughout the whole standard. Some important results are: AAOIFI mentions directly the duties of the Sharī‘ah Committee along with the definition of this Sharī‘ah Committee. These duties are directing, reviewing and supervising. On the other hand, decision-making guidelines are indicated indirectly and they are scattered throughout the AAOIFI governance standards. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TWILIGHT OF THE VAMPIRES: HISTORY AND THE MYTH OF THE UNDEAD Matthew Kratter University ofCalifornia Berkeley "Whoever fights monsters should see to it that in the process he does not become a monster." (Nietzsche, Beyond Good andEvil, IV, 146) One ofthe most satisfying parts ofan extended engagement with the mimetic theory is the bird's-eye view of history that it affords one—that magnificently coherent panorama which stretches from proto-hominids through (...) the Passion to post-culture and the Apocalypse. The sheer scope of Girard's historical vision is also, admittedly, one ofthe more controversial aspects of his theory. As early as Violence and the Sacred (French, 1972; English trans., 1977), in a conscious revolt against the anti-Hegelian and anti-systematic temper of the times, Girard implied a historical telos for human culture that consists ofthe gradual replacement of sacrificial by non-sacrificial paradigms and praxes. With the publication of Things Hidden Since the Foundation ofthe World (1978; 1987) and The Scapegoat (1982; 1986), however, Girard appeared to step beyond the pale of polite (read, secularist) academic discourse by explicitly identifying the Christian Paraclete as the divine dynamo behind the historical process: "The Spirit is working in history to reveal what Jesus has already revealed, the mechanism ofthe scapegoat, the genesis of all mythology, the nonexistence of all gods of violence" (Scapegoat 207). More recently, in an essay on Satan (literally, "the accuser"), the contrasting role of the Paraclete (literally, "the lawyer for the defense") as a defender ofvictims is again emphasized: Matthew Kratter31 It is possible to read the history, first of the Christianized West, then ofthe Westernized planet, our modern history, as... a process of vindication and rehabilitation of more and more persecuted victims. New hidden victims of society are continuously being brought to light; the consensus against them always dissolves after a while. First it was slaves, then the lower classes, then people ofdifferent ethnic and religious backgrounds. Today the victimization of ethnic groups, of women, ofhandicapped people, ofthe very young and the very old, is coming to light. (GirardReader 208) Mostrecently, Girard's view ofhistory has become, ifanything, more unified, as (following Raymund Schwager) he has begun to emphasize the continuity between the sacrificial and the non-sacrificial (without, of course, trying to elide their differences). At a recent AAR/SBL conference in San Francisco (22 November 1997), Girard discussed the Eucharist as a recapitulation ofthe religious history of mankind, in which all previous forms of sacrifice are present (from cannibalism and "other-sacrifice" to the other end of the spectrum and "self-sacrifice"). Or phrased somewhat differently, the redemptive effects ofthe Passion radiate backwards and forwards in time— what Giuseppe Fornari implies when he refers to Christianity's "capacity to redeem the whole history ofman, summing up and surpassing all its sacrificial forms" (187). It may well prove that "Sacrifice" (with a capital "S") is the single most important and comprehensive word that we possess to describe our history. The central contention ofthis essay is that the phenomenon ofthe vampire offers itself as a privileged site for exploring this work of the Paraclete in history. The very processes of "bringing to light" and "exhuming victims," described by Girard above, are certainly metaphors appropriate to the twilit world ofthe vampire, in which the undead are always being dug up or exposed to die light. IfI maintain that, this late in the twentieth century, we are living in the "twilight ofthe vampires," the allusion to Wagner's Götterdämmerung and Nietzsche's Götzen-dämmerung is not accidental. The ambiguity ofthe German verb dämmern (which can mean "to grow dark" or "to grow light") captures all the paradoxes that surround the mythologizing, demythologizing, and remythologizing of the traditional figure ofthe vampire. I will explore these paradoxes in five successive moments (in the most archaic and traditional form taken by the vampire, then in a medieval persecution text, a late-Victorian novel, a German Expressionist film, and finally a series of 32Twilight ofthe Vampires contemporary popular novels) in order to demonstrate the various metamorphoses undergone by the vampire throughout a history which may be viewed as overseen by the Paraclete—and by a... (shrink)

Qaṣeeda-i Burdah written by Egyptian sufi poet Busīrī (d. 695/1296) as an eulogy for Beloved Messenger Moḥammed has received great attention in the Islamic world. This work has been recited both in cultural/social ceremonies such as weddings, holidays and funerals. On the other hand, it was also annotated, translated, and takhmīs, tesdīs, tesbī‘ and taşṭīr were written to it by the pen of scholars and litterateurs in literary circles. These activities, which have been carried out over and over again, has (...) been going on from the 15th century to the present day. Not only the reputed people, but also unknown ones or ones whose names were later forgotten have tried to translate it to their own language. The subject of the study is one of this type of poetic translations of the eulogy. Like its translator, date of this poetic translation is also unknown. This work was written in the remel baḥr type of ‘arūż in 162 verses using the spelling of the classical period. Although a significant portion of the rhyme words was adapted from the source text, it has a more understandable style than its counterpart. In terms of poetry, it is above the average. The translator decorated the meaning that he borrowed from the original text with his own poetic ability and tried to express it in a unique manner. For this aim, it is more literary, lyrical and successful than most other translations of Qaṣeeda-i Burdah. In the present study, text of the mentioned work was given with transcription along with mentioning of some of its features. Summary: Qaṣeeda-i Burdah written by Egyptian sufi poet Buṣīrī (d. 695/1296) has an important place in the Islamic world. Named by the poet himself as al-Kavākib-al-durriya fī madḥi khayr-al-bariyya, this work is also known as al-Qaṣeedat-al-mīmiyya since its rhyme letter is Arabic mim, as Qaṣeeda-i Bur’ah since it caused Buṣīrī to recover from a disease, as Qaṣeeda-i Burdah due to the rumor that this event took place while he was wearing a coat by the hands of Beloved Messenger Moḥammed. In order to prevent confusion with the eulogy of Ka‘b b. Zuhayr (d. 24/645) with the same name, it is known in cultural circles as Qaṣeeda-i Bur’ah. However, in literature, it is commonly referred as Qaṣeeda-i Burdah. The work was written in simple baḥr style of ‘arūż, and consists of 161 couplets. It has ten sections in terms of its content: longing for the beloved, complaining about the soul, eulogy for Beloved Messenger Moḥammed, his birth, miracles, dignity of the Holy Qur’ān, miracle of mi‘rāc, importance of jihad, sorrow, hope, prayer and request. The eulogy, which has an effective style, has gained great acclaim in the Islamic geography and has been read for various purposes for centuries. Some people recite it in wedding ceremonies, while some others use it in funerals. The sick people recite it with the hope of healing, while calligraphers wrote it for practice.Owing its fame more to its story rather than its value of art, the eulogy was translated into Eastern languages such as Persian, Malay, Pashto, Punjabi, Turkish and Urdu, as well as into Western languages such as German, French, Greek, English, Spanish, Italian and Latin. In addition, many annotations, footnotes, takhmīs, tesdīs, tesbī‘, taşṭīr and replies were written to it. For example, the poem annotated in Arabic by Ebū Shāme al-Maqdisī (d. 665/1266), Khalid b. ‘Abdullah al-Ezherī (d. 905/1499), Ibrahim b. Moḥammed al-Bacurī (d. 1277/1860), ‘Omer b. Aḥmed al-Ḥarpuṭī (d. 1299/1882) was translated into Persian by the men of letters such as Molla Ḥafıẓ Sharaf (d. after 810/1407), ‘Iṣāmuddin b. ‘Arabshah al-Isfarayinī (d. 945/1538), ‘Ali b. Ḥasan Zavareī (d. 968/1560). The work was annotated by Le‘alī Aḥmed b. Muṣṭafa (d. 971/1563), Sayyid Ḥasan b. ‘Abdurraḥman (d. 1071/1661), Naẓifī Ismail Aqḥiṣarī (d. after 1205/1790), Shaykh-al-Islam Makkī Meḥmed (d. 1212/1797), Moḥammed b. Fayżullah (d. 1231/1816), Moḥammed b. Aḥmed (d. 1318/1900), Anqara Governor ‘Abidin Pasha (d. 1324/1906) in Turkish language. Takhmīs was written to the work by poets such as Ṭashkoprizade Kemaleddin (d. 1030/1621) Khocazāde Asad (d. 1034/1625), Sayyid Moḥammed Sharifī (d. 1040/1631), Shaykh-al-Islam Yahya (d. 1053/1644), Suleyman Naḥifī (d. 1151/1738), ‘Abdullah Ṣalaḥī (d. 1197/1783), Shaykh-al-Islam Makkī Meḥmed, Mollacıqzāde Raif (d. 1238/1823), Muṣṭafa Maqṣud (d. 1258/1843), Yemliḥazāde Muṣṭafa (d. 1294/1878), Meḥmed Said Pasha (d. 1308/1892), Moḥammed Favzī (d. 1318/1900) while Ismail Mufid (d. 1217/1803) wrote tesdīs and Niyazī-i Mıṣrī (d. 1105/1694) wrote tesbī‘ to it.The work was translated into Turkish language by poets such as ‘Abdurraḥim Qaraḥiṣarī (d. after 888/1483), Kemal Pashazāde (d. 940/1534), Ahmed-i Rıḍvan (d. before 945/1538) Le‘alī Aḥmed b. Muṣṭafa, Shamsaddin Sivasī (d. 1006/1597), Kemalatī Meḥmed (d. before 1015/1606), Esasī (d. before 1041/1631), Sayyid Ḥusayin (d. after 1050/1641), Mehmed Ṭalib (d. 1089/1679), Sukutī Meḥmed (d. 1103/1691), ‘Abdulhay Jalvatī (d. 1117/1705), Sulayman Naḥifī, ‘Abdullah Ḥulvanī (d. 1159/1746), Aḥmed ‘Arifī (d. after 1195/1781), ‘Abdullah Ṣalaḥī, Ismail Mufid, Sivaslı Aḥmed Suzī (d. 1246/1830), Evranyali ‘Abdurraḥim (d. 1282/1865), Meḥmed Said Pasha, Qonyalı Fakhreddin (d. 1365/1950), Sazai Qaraqoç (d. 1933), Ilhan Armutchuoghlu (d. 1937), Maḥmut Qaya (d. 1945), but there are also translations whose translators are unknown. The present study deals with such a translation of the work. To our best knowledge, the translation that has not been paid much attention by scholars to date and was mentioned only by Ṣadıq Yazar. Even he articulated only a few sentences about the translation based on a deficient copy of the work. Both in the library records and in its copies, there was no information about the translator and the translation date of the work. The translation, which beginns directly without a section such as an introduction at the opening, was written in 162 verses with the spelling of the classical period. It has a remel baḥr style of ‘arūż structure with fā‘ilātun fā‘ilātun fā‘ilātun fā‘ilun rhythm. Although it has some ‘arūż mistakes, it can be said that it is successful in terms of rhythm. Using the source text rhyme of mīm letter, the translator directly adapted some rhyme words from the Arabic text, while converting some others to appropriate Turkish words. Although he used some of them only once, he used some others several times. This finding implies that the translator may have had difficulties in finding words for the rhyme. It is noteworthy that he used some of those words in different meanings, and he employed 99 different rhymes in 162 couplets. The translator used the original text for purposes other than the rhyme words. He used some words directly without translating them or only removed the ḥarf-i ta‘rif. He transformed some words to others with the same stem or to their counterparts in Persian. While converting some of the phrases to forms suitable for the structure of the Turkish language using various practices, he used the old Anatolian Turkish as well as living Turkish. Like Buṣīrī’s eulogy, the poem, which consists of 10 parts in terms of contents, is suitable for the contents of the source text, but it is not a literal translation. The translator, who cared about literary rhetoric, largely preserved or even contributed to the harmony elements of the text. He reinterpreted the meaning of Buṣīrī’s work using his poetry skills, and produced a successful translation in terms of poetry with minimal rhyme flaws. Considering other translations of Qaṣeeda-i Burdah, the translation has similarities with that by Uskudarlı ‘Abdulhay Jalvatī in terms of rhyme letter, with that by Sayyid Husayin Amasī in terms of rhyme, and with that by Ismail Mufid Afandi in terms of direct adaptation of some words in original text, while it has common characteristics with the translation by Naḥifī in terms of both rhyme letter and direct adaptation of most rhyme words from the original text. On the other hand, the translation has similarities with the translations by Kemal Pashazāde, Ahmed-i Rıḍvan, Esasī Afandi, ‘Abdullah Ṣalaḥī and Na‘imī in terms of rhyme letter, rhyme and adaptation of most rhyme words from the original text. However, it is simpler compared to the translation by Kemal Pashazāde, more loyal to the content of original text compared to the translation by Ahmed-i Rıḍvan and more robust in terms of rhyme compared to the translation by Na‘imī. (shrink)