Migration and Islamic Ethics, Issues of Residence, Naturalization and Citizenship addresses how Islamic ethical and legal traditions can contribute to current global debates on migration and displacement; how Islamic ethics of muʼakha, ḍiyāfa, ijāra, amān, jiwār, sutra, kafāla, among others, may provide common ethical grounds for a new paradigm of social and political virtues applicable to all humanity, not only Muslims. The present volume more broadly defines the Islamic tradition to cover not only theology but also to encompass ethics, customs (...) and social norms, as well as modern political, humanitarian and rights discourses. The first section addresses theorizations and conceptualizations using contemporary Islamic examples, mainly in the treatment of asylum-seekers and refugees; the second, contains empirical analyses of contemporary case studies; the third provides historical accounts of Muslim migratory experiences. (shrink)

Neutrosophic theory has many applications in graph theory, bipolar single valued neutrosophic graphs (BSVNGs) is the generalization of fuzzy graphs and intuitionistic fuzzy graphs, SVNGs. In this paper we introduce some types of BSVNGs, such as subdivision BSVNGs, middle BSVNGs, total BSVNGs and bipolar single valued neutrosophic line graphs (BSVNLGs), also investigate the isomorphism, co weak isomorphism and weak isomorphism properties of subdivision BSVNGs, middle BSVNGs, total BSVNGs and BSVNLGs.

This article proposes a new problem which is called the Stochastic Travelling Advisor Problem in network optimization, and it is defined for an advisory group who wants to choose a subset of candidate workplaces comprising the most profitable route within the time limit of day working hours. A nonlinear binary mathematical model is formulated and a real application case study in the occupational health and safety field is presented. The problem has a stochastic nature in travelling and advising times since (...) the deterministic models are not appropriate for such real-life problems. The STAP is handled by proposing suitable probability distributions for the time parameters and simulating the problem under such conditions. Many application problems like this one are formulated as nonlinear binary programming models which are hard to be solved using exact algorithms especially in large dimensions. A novel binary version of the recently developed gaining-sharing knowledge-based optimization algorithm to solve binary optimization problems is given. GSK algorithm is based on the concept of how humans acquire and share knowledge during their life span. The binary version of GSK depends mainly on two stages that enable BGSK for exploring and exploitation of the search space efficiently and effectively to solve problems in binary space. The generated simulation runs of the example are solved using the BGSK, and the output histograms and the best-fitted distributions for the total profit and for the route length are obtained. (shrink)

In this paper, we define the regular and totally regular single valued neutrosophic hypergraphs, and discuss the order and size along with properties of regular and totally regular single valued neutrosophic hypergraphs. We also extend work on completeness of single valued neutrosophic hypergraphs.

In this paper, we define the regular and totally regular bipolar single valued neutrosophic hypergraphs, and discuss the order and size along with properties of regular and totally regular bipolar single valued neutrosophic hypergraphs. We extend work on completeness of bipolar single valued neutrosophic hypergraphs.

Much of what we say is never said aloud. It occurs only silently, as inner speech. We chastise, congratulate, joke and cajole, all without making a sound. This distinctively human ability to create public language in the privacy of our own minds is no less remarkable for its familiarity. And yet, until recently, inner speech remained at the periphery of philosophical and psychological theorizing. This essay collection, from an interdisciplinary group of leading philosophers, psychologists, and neuroscientists, displays the rapidly (...) growing interest among researchers in the puzzles surrounding the nature and cognitive role of the inner voice. Questions explored include: the aids and obstacles inner speech presents to self-knowledge; the complex relation it bears to overt speech production and perception; the means by which inner speech can be identified and empirically assessed; its role in generating auditory verbal hallucinations; and its relationship to conceptual thought itself. (shrink)

Pretense is a topic of keen interest to philosophers and psychologists. But what is it, really, to pretend? What features qualify an act as pretense? Surprisingly little has been said on this foundational question. Here I defend an account of what it is to pretend, distinguishing pretense from a variety of related but distinct phenomena, such as (mere) copying and practicing. I show how we can distinguish pretense from sincerity by sole appeal to a person's beliefs, desires, and intentions (...) – and without circular recourse to an ‘intention to pretend’ or to a sui generis mental state of ‘imagining.’. (shrink)

It is widely held that introspection-based self-ascriptions of mental states are immune to error through misidentification , relative to the first person pronoun. Many have taken such errors to be logically impossible, arguing that the immunity holds as an “absolute” necessity. Here I discuss an actual case of craniopagus twins—twins conjoined at the head and brain—as a means to arguing that such errors are logically possible and, for all we know, nomologically possible. An important feature of the example is that (...) it is one where a person may be said to be introspectively aware of a mental state that occurs outside of her own mind. Implications are discussed for views of the relation between introspection and mental state ownership, and between introspection and epistemic criteria for the “mark of the mental.”. (shrink)

First-order logic haslimitedexistential import: the universalized conditional ∀x[S(x) → P(x)] implies its corresponding existentialized conjunction ∃x[S(x) & P(x)] insome but not allcases. We prove theExistential-Import Equivalence:∀x[S(x) → P(x)] implies ∃x[S(x) & P(x)] iff ∃xS(x) is logically true.The antecedent S(x) of the universalized conditional alone determines whether the universalized conditionalhas existential import: implies its corresponding existentialized conjunction.Apredicateis a formula having onlyxfree. Anexistential-importpredicate Q(x) is one whose existentialization, ∃xQ(x), is logically true; otherwise, Q(x) isexistential-import-freeor simplyimport-free. Existential-import predicates are also said to (...) beimport-carrying.How widespread is existential import? How widespread are import-carrying predicates in themselves or in comparison to import-free predicates? To answer, let L be any first-order language with any interpretation INT in any [sc. nonempty] universe U. A subset S of U isdefinable inLunderINT iff for some predicate Q(x) in L, S is the truth-set of Q(x) under INT. S isimport-carrying definableiff S is the truth-set of an import-carrying predicate. S isimport-free definableiff S is the truth-set of an import-free predicate.Existential-Importance Theorem: Let L, INT, and U be arbitrary. Every nonempty definable subset of U isbothimport-carrying definableandimport-free definable.Import-carrying predicates are quite abundant, and no less so than import-free predicates. Existential-import implications hold as widely as they fail.A particular conclusion cannot be validly drawn from a universal premise, or from any number of universal premises.—Lewis-Langford, 1932, p. 62. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Resilience and the Narratives of Parents of Adults with Autism Spectrum DisordersNabil Hassan El-GhorouryThe prevalence of autism spectrum disorders (ASDs) is on the rise; the most recent report from the Autism and Developmental Disabilities Monitoring Network (2012) indicated a prevalence of ASDs of one in 88 children. This was a 78% increase from reported prevalence rates in 2002, when the rate was one in 150. Major health organizations (...) have been emphasizing the importance of early identification (Johnson, Myers, & Council on Children with Disabilities, 2007) to increase access to early intervention services, which are most effective when implemented before age three (Rogers & Vismara, 2008).The bulk of autism research has been focused on children, particularly young children. Given the growing identification and prevalence of ASDs, there will be more and more adolescents and adults with ASDs in the near and long term future. This issue of Narrative Inquiries in Bioethics is important because of its focus on an underrepresented area in the literature. The constraints of current health care delivery systems do not allow for providers to spend significant amounts of time with their patients. Furthermore, hearing first person narratives can be valuable by informing health care professionals about the experiences that parents (and by extension, the individual with an ASD) have experienced.As a licensed clinical psychologist with over two decades of experience with children, adolescents, and adults with ASDs in a variety of settings, I have a professional perspective on autism. As the older brother of Omar, a 38–year–old adult male with autistic disorder, I also have a lifetime of personal experiences of autism. As long as I can remember, I have had a brother with autism. I hope this unique perspective as both a behavioral health care provider and a family member of an adult with an ASD allows me to comment on these narratives in a thoughtful manner.Seeing Beyond Autism: Multiple IdentitiesMany parents commented on how their child was more than just autism or Asperger’s; they reflected on the strengths, unique experiences, and perspectives of their child. The narratives are rich in their desire to see the whole being of their children. Anonymous One writes:Another thing, and I think every parent will agree with this—teachers, school staff, health care industry staff, doctors and every one that comes into contact with an ASD individual—take the time to get to know them. It may be difficult and some may appear non–caring and rude. You must overlook this and look to the person underneath. They are great people. They have been through stuff and it means so much to them. Like I said—parents, you know this. Please remember it when times get tough. [End Page 189]Mark Osteen wrote about his son Cameron as they were making the decision to place their son in a residential placement: “I felt proud. It was like he was being recruited for college. And I am just as proud of him, and love him just as much, as if he were. What I hate is talking only about his ‘disability.’ I hope they see his good qualities. How smart he is. How funny he is. How charming he is. How strong he is.”Understanding the multiple identities of individuals with ASDs is important for parents so that they are not solely focused on the autism diagnosis. The talents and skills of the young adults described are remarkable. Anonymous One’s son David became a computer engineer at 13, reportedly “he was the youngest person in the United States to do so at such a young age.” Lori Centineo’s son Nathaniel is a poet, a rock climber, and skilled at sailing. Virginia Clapp’s son Nathaniel is a “chess genius”, a talented juggler “with the ability to juggle seven balls, which he told me is ‘insanity in a nutshell’,” and an origami expert. David McDonald’s nephew grew from a teenager who spoke only 30 words to speaking thousands of words and ultimately becoming a world traveler. Anonymous Four’s son Sam is “practically an expert” in earth sciences.Seeing beyond the autism is not always easy. Given the serious challenges... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Postmodernism:A Self-InterviewIhab HassanThe following interview did not take place in Ihab Hassan's study in Milwaukee, with a view of Lake Michigan, rippling turquoise, blue, and mauve under a sky of fluffy paratactical clouds.Interviewer: You are sometimes known as the Father...Hassan: Please! At most, the Godfather of Postmodernism, though I don't know who the Godmother is. Maybe Madam Hype?I: Why hype?H: Because postmodernism began as a genuinely contested (...) idea and is fading as a form of media hype.I: Can you define it, however tentatively?H: I would prefer not to. In fact, I cannot, no more than I can define romanticism or modernism in a sentence or paragraph. Such definitions are best left to some onomastic genius. Once, I offered a table of features contrasting modernism with postmodernism. Once is quite enough.I: Why is that?H: Because it was as widely cited as pounced upon, nearly everyone ignoring my pointed disclaimer: "Yet the dichotomies this table represents remain insecure, equivocal. For differences shift, defer, even collapse; concepts in any one vertical column are not all equivalent; and inversions and exceptions, in both modernism and postmodernism, abound."I: Well, if we can't define postmodernism, how can we talk about it? [End Page 223]H: The way we talk about everything else: say, freedom, justice, love, spirit, happiness.... We talk about postmodernism by using the word in various verbal contexts—Wittgenstein would have said "language games"—and seeing what happens.I: What happens?H: Some discussions engage postmodernism and clarify it in certain perspectives, without actually defining it: for instance, the works of Hans Bertens, Charles Jencks, Andreas Huyssen, even Fredric Jameson....I: Why even Jameson?H: Because Marxism has a tenuous relation to contemporary reality, as everyone knows except some Western academics.I: Some would say that the entire phenomenon of postmodernism is an exercise of Western academics.H: That's a bit of a non sequitur but true enough, true up to a point. Remember, the phenomenon has overflowed its theoretical origins to become a kind of ironic cultural awareness, a mode of historical reflexivity—if you wish, a perpetually anxious exercise in self-definition.I: But Western, always Western, right?H: Japan has contributed vigorously to postmodernism, especially in art and architecture. So, instead of saying "Western," let's say high-tech, mass-media, omni-consuming societies.I: That, in effect, excludes four fifths of the world, wouldn't you say?H: Yes—and no. You see, cultural postmodernism has mutated into geopolitical postmodernity. By the latter, I mean both globalization with its thousand faces (multinational capitalism, cyber technology, cultural imperialism, "Americanization"), and counter-globalization with as many masks (local knowledge, old cultural traditions, postcolonial ideologies, anti-Western resentments). It's the monster phenomenon of our time.As I have written a good deal about this phenomenon, most recently in Angelika, I won't repeat myself here. The point, however, is that postmodernity is a planetary process, postmodernism is not.I: That suggests a political dimension, which some say you have slighted in your work. How would you respond to that criticism?H: Writing in the late sixties and early seventies about postmodernism, I lacked the benefits of hindsight. For instance, I focused on high culture, Beckett and Borges and Nabokov and Barthelme and Barth. I did not foresee then that postmodernism would become a media phenomenon, involving pop and kitsch. And I recognized the emergent process of globalization only in the Seventies, in Paracriticisms (1975).But I "slighted" the political only in the sense that I did not give it [End Page 224] priority, did not make it an "absolute horizon." In fact, I believe that a primary emphasis on politics flattens, impoverishes our lives. The current paradigm in the humanities ignores the inner cost of "politics."I: Forgive me, but that's another example of what some colleagues in the profession perceive as your contrary or cross-grained character. Can you explain why politics impoverishes our lives?H: Conformists—remember Harold Rosenberg's quip about "the herd of independent minds"?—are quick to discover perversity everywhere. But never mind that. The gravamen is that politics... (shrink)

The Israeli invasion of Lebanon in 1982 seems to have broken, for the first time, the immunity from sustained criticism previously enjoyed by Israel and its American supporters. For a variety of reasons, Israel’s status in European and American public life and discourse has always been special, just as the position of Jews in the West has always been special, sometimes for its tragedy and horrendous suffering, at other times for its uniquely impressive intellectual and aesthetic triumphs. On behalf of (...) Israel, anomalous norms, exceptional arguments, eccentric claims were made, all of them forcibly conveying the notion that Israel does not entirely belong to the world of normal politics. Nevertheless, Israel—and with it, Zionism—had gained this unusual status politically, not miraculously: it merged with a variety of currents in the West whose power and attractiveness for supporters of Israel effaced anything as concrete as, for example, an Israeli policy of rigid separation between Jew and non-Jew, or a military rule over hundreds of thousands of Arabs that was as repressive as any tyranny in Latin America or Eastern Europe. There are any number of credible accounts of this, from daily fare in the Israeli press to studies by Amnesty International, to reports by various U.N. bodies, Western journalists, church groups, and, not least, dissenting supporters of Israel. In other words, even though Israel was a Jewish state established by force on territory already inhabited by a native population largely of Muslim Arabs, in a part of the world overwhelmingly Muslim and Arab, it appeared to most of Israel’s supporters in the West that the Palestinian Arabs who paid a large part of the price for Israel’s establishment were neither relevant nor necessarily even real. What changed in 1982 was that the distance between Arab and Jew was for the first time perceived more or less universally as not so great and, indeed, that any consideration of Israel, and any perception of Israel at all, would have to include some consideration of the Palestinian Arabs, their travail, their claims, their humanity.Changes of this sort seem to occur dramatically, although it is more accurate to comprehend them as complex, cumulative, often contradictory processes occurring over a long period of time. Above all else, however, no such process can be viewed neutrally, since for better or for worse there are many interests at work in it and, therefore, many interests also at work whenever it is interpreted or reported. Moreover, while it is worthwhile and even possible to reduce and curtail the gross pressure of those interests for the purpose of analysis or reflection, it is useless to deny that any such analysis is inevitably grounded in, or inevitably affiliated to, a particular historical moment and a specific political situation. Edward Said, Parr Professor of English and Comparative Literature at Columbia University, is the author of, among other works, The Question of Palestine , The World, the Text, and the Critic , and After the Last Sky . He will give the 1985 T. S. Eliot Lectures, on Culture and Imperialism, at the University of Kent later this year. His previous contributions to Critical Inquiry include “Opponents, Audiences, Constituencies, and Community” and “On Professionalism: Response to Stanley Fish”. (shrink)

Utilitarians are said to be indifferent between interpersonal and intrapersonal transfers. In doing so, they fail to register the separateness of persons. This ‘separateness of persons’ objection has been traditionally used against utilitarianism, but more recently against prioritarianism. In this paper, I examine how yet another distributive view, namely sufficientarianism, fares in this respect. Sufficientarians famously believe that while inequality as such does not matter, what does matter is that all individuals meet some adequate threshold. It is often (...) taken for granted that sufficientarianism does not violate the separateness of persons. In this paper, I seek to show that that is not the case. The main challenge, however, proves to be formulating an accurate understanding of what the separateness of persons precisely means. I offer several interpretations and argue that sufficientarianism, surprisingly, violates them all. Sufficientarianism, just like utilitarianism does not respect the separateness of persons. (shrink)

Free will is often said—by compatibilists and incompatibilists alike—to be a power (or complex of powers) of agents. This paper offers proposals for, and examines the prospects of, a powers-conception of free will that takes the powers in question to be causal dispositions. A difficulty for such an account stems from the idea that when one exercises free will, it is up to oneself whether one wills to do this or that. The paper also briefly considers whether a powers-conception (...) that invokes powers of a different kind, such as agent-causal or noncausal powers, might fare better with respect to this problem. (shrink)

It is sometimes said that there are two, competing versions of W. V. O. Quine’s unrelenting empiricism, perhaps divided according to temporal periods of his career. According to one, logic is exempt from, or lies outside the scope of, the attack on the analytic-synthetic distinction. This logic-friendly Quine holds that logical truths and, presumably, logical inferences are analytic in the traditional sense. Logical truths are knowable a priori, and, importantly, they are incorrigible, and so immune from revision. The other, (...) radical reading of Quine does not exempt logic from the attack on analyticity and a priority. Logical truths and inferences are themselves part of the web of belief, and the same global methodology applies to logic as to any other part of the web, such as theoretical chemistry or ordinary beliefs about ordinary objects. Everything, including logic, is up for grabs in our struggle for holistic confirmation. The purpose of this paper is to examine the law of non-contradiction, and the concomitant principle of ex falso quodlibet, from the perspective of the principles advocated by the radical Quine. I show that he has no compelling reason to accept either of these. To put it bluntly, neither the law of non-contradiction nor the rule of ex falso quodlibet is empirically confirmed, and these principles fare poorly on the various criteria for theory acceptance on the methodology of the radical Quine. So the radical Quine is led rather quickly and rather directly into something in the neighborhood of Graham Priest’s dialetheism. (shrink)

ABSTRACT How can imagination generate knowledge when its contents are voluntarily determined? Several philosophers have recently answered this question by pointing to the constraints that underpin imagination when it plays knowledge-generating roles. Nevertheless, little has been said about the nature of these constraints. In this paper, I argue that the constraints that underpin sensory imagination come from the structure of causal probabilistic generative models, a construct that has been highly influential in recent cognitive science and machine learning. I highlight (...) several attractions of this account, and I favourably contrast it with Peter Langland-Hassan’s account of sensory imagination in terms of the forward models exploited in sensorimotor control. (shrink)

ABSTRACT How can imagination generate knowledge when its contents are voluntarily determined? Several philosophers have recently answered this question by pointing to the constraints that underpin imagination when it plays knowledge-generating roles. Nevertheless, little has been said about the nature of these constraints. In this paper, I argue that the constraints that underpin sensory imagination come from the structure of causal probabilistic generative models, a construct that has been highly influential in recent cognitive science and machine learning. I highlight (...) several attractions of this account, and I favourably contrast it with Peter Langland-Hassan’s account of sensory imagination in terms of the forward models exploited in sensorimotor control. (shrink)

An acquaintance who works with street teens once said to me, “They live in a completely different world.” She did not mean only that they lived downtown and not in the suburbs, slept under bridges and not in beds, ate in soup kitchens instead of restaurants. She meant that street teens experienced a social reality radically different from the reality of those who have lived most of life in a relatively sheltered and stable middle-class environment. They have a different (...) view of other people, of social authority, of human nature, of political and social institutions. As my acquaintance understood it, this difference resulted from experiences at home and school, experiences with adults who were at best negligent, at worst abusive and hostile. Children were not cared for at home, fared poorly at school, then ran from home to the street. The street teens she knew were hostile and despairing and expected others to be the same. A fundamental difference was in the area of trust: these teens lacked trust in family, teachers, peers, police, even those who sought to help them. And apparently for good reason, given the circumstances from which many of them emerged. (shrink)

Mandeville writes that it was said of Montaigne “that he was pretty well vers’d in the Defects of Man-kind, but unacquainted with the Excellencies of human Nature,” adding, “If I fare no worse, I shall think my self well used.” Mandeville transformed Montaigne’s suggestion into a methodology for his systematic attempt to “anatomize the invisible Parts of Man”. His tale of “the grumbling hive,” and his extensive commentary on it, were designed to demonstrate that “if Mankind could be cured (...) of the Failings they are Naturally guilty of, they would cease to be capable of being rais’d into such vast, potent and polite Societies, as they have been”. (shrink)

The first poems about the Prophet Muḥammad appeared while he was alive. These first examples, which are panegyrics (madīḥ, i‛tiẕār, fakhr and ris̱ā), largely reflect the characteristics of the pre-Islamic qaṣīda poetry. Due to the developments in the following centuries, the number of poems about the Prophet increased. And thus, a separate literary genre was formed under the name al-madīḥ al-nabawī. Especially the fact that sufi leaning poets contributed to the literary richness in this field. Another factor is the beginning (...) of the tradition of writing mawlid poems in memory of the birth of the Prophet Muḥammad. The thirteenth century was an important period for poems praising the Prophet Muḥammad. Two important poets emerged in this century. One of them is Egyptian poet al-Būṣīrī and the other is Baghdad's famous poet, Yaḥyā al-Ṣarṣarī. Even after his death, Ṣarṣarî’s works with high literary value were read and memorized in the circles of science, literature and Sufism. Due to his competence in the field, al-Ṣarṣarī was known as the poet of the Prophet and Ḥassān b. Thābit of his time. However, it is understood that his poems, which lost their importance in literary circles over time, were not studied as much as they deserved in the modern period. In this article, his life and works are introduced and basic language and stylistic features of his poems are examined. Also, the image of the Prophet in his poems was determined within the framework of the political conditions of the period.Summary: In the field of madīh nabawī, which first appeared in the ‘Asr al-Sa’āda and has continued to the present day, especially two names stand out in the 7th/13th century, when famous poets such as Macduddīn al-Vitrī (d. 662/1264), Ibn al-Muraḥḥal (d. 699/1300) and Ṣafiyyuddīn al-Ḥillī (d. 749/1348) were also raised. One of them is the Egyptian poet al-Būṣīrī (d. 695/1296), who left his mark on the field of madīh nabawī with his many poems, especially Qaṣīda Burda, and the other is the Iraqi poet Yahya al-Ṣarṣarī (d. 656/1258), who was named Shā‘iru Rasūlillāh (The poet of the Prophet) and Ḥassānu Vaḳtihī (Ḥassān of that period) because of the quality of his poems in this field.al-Ṣarṣarī, was born in the village of al-Ṣarṣar, near Baghdad, spent most of his life in the shadow of Baghdad’s political instability and the social collapse that developed in parallel. He was killed in 656/1258 by the Mongolian forces that invaded Baghdad. al-Ṣarṣarī was extremely knowledgeable in fiqh, hadith, language, and ‘ilm al-qirāa. Our poet adopted the views of the Hanbalī law school. In addition, he turned to Sufism and became a murīd (disciple) of Ali ibn Idrīs al-Ya‘kūbī, a student of Abdalqadīr al-Gīlanī who was accepted as the founder of Qādiriyya. He was closely attached to the Sunnah of the Prophet and was fond of reading the Quran. He was chaste and patient and was content with what he had himself. All his works are poetic and they all concern the madīh nabawī or fiqh.Since his poems, almost all of which are about the praise of the Prophet, have a high literary value, they were read, memorized and narrated for a long time in the circles of science, literature and Sufism. In terms of its structure, his poems are based on the traditional forms of Arab qasīda. In the introductory sections of his poems, he often expresses his longing for Madina. The main subject in poems is usually the Prophet and his superior features. In the last part, he usually says salāt for the Prophet and seeks help from him. It can be said that he used simple language in his poems. The vocabulary reflects the characteristics of the urban life in which he lived. The source of inspiration for his poems are the Qur’an and especially the hadith of the Prophet. He uses the potential of literary arts as much as possible while conveying his feelings. But he does not allow the correct information to be lost due to these arts on a serious subject such as depicting the Prophet. We can see a lot of badī‘ (creative) art in some of his poems. But we can immediately understand that these arts do not spoil the beauty of his expression. The poet provides rhythm and harmony in his poetry with the meter and rhyme in accordance with the classical Arabic qasida rules. In addition, he strengthens the musicality in poetry with puns (jinās) and repetition.The influence of the instability of the region where al-Ṣarṣarī lived on his poems is obvious. According to him, the main reason for the terrible situation that Muslims were in was that they were away from the way of the Prophet. He thought that it would be possible to go back to the old peaceful days by following the way of the Prophet. Perhaps as a result of this opinion, he allocated his qasīda to the narration of the Prophet and his Companions. In his poems, he describes the Prophet with his names, superior qualities, physical and moral characteristics. He says that the sentences describing the Prophet are the ornament of poems and believes that praising him is a mean of salvation in the next world. He also hoped that the poems he said in order to achieve spiritual ascension would protect himself against the troubled events of the period.In his poems, especially on the occasion of mawlīd, al-Ṣarṣarī mentions the Prophet’s physical characteristics and likens his smiling face to a bright full moon, his brows to the letter nûn, his teeth to pearls. He describes the Prophet as a man with black eyes, broad shoulders, born with kohl-lined eyes, and who emanates a beautiful scent as a requirement of his creation. The poet, who also touches on the Prophet’s powerful address, states that his speech is more effective than Luqman’s wise words by virtue of his jawami‘ al-kalim (comprehensive speech) and faṣl al-khiṭab (clear speech), and that his soft address, which states nothing other than the truth, is a blessing from Allah. He additionally describes the Prophet’s plain words, easy to understand by all, as more valuable than jewels. al-Ṣarṣarī, who praises the Prophet in terms of morality with basic human virtues such as bashfulness, justice, modesty, and courage, emphasizes that he is, a paragon of patience, perseverance, kindness, and compassion through analogies such as, “his clothes are peace and perseverance”, his “cover is kindness and forgiveness”. In his world of imagery, the Prophet’s benevolence is so abundant like the rain that the clouds cannot compete with him. Also, he does not shame anybody for what he gives. He bestows the most valuable possessions like gold and camels. Even the respectable personalities of the tribe benefit from his grace. He is so generous that he is giving even when the clouds are stingy about giving rain during times of drought. He welcomes with a smile those who approach him with requests. The donations he makes privately are entirely satisfying.The image of prophethood in al-Ṣarṣarī’s poems, is centralized around the thought of nūr Muhammadī (prophetic light) and the miracles of the Prophet. He reminds that the Prophet never gave up despite the calamities he encountered and that he was supported with extraordinary events in various stages of his life since he was born, and reflects the understanding that the prophet is spiritually supporting the community with his nūr, and in the case the community follow his sunnah, overcoming the Mongolian attacks, which seems like a miracle, is possible. The mention of Qattāl (warrior), Māḥī (eliminator of disbelief), Ẓāhir, Ẓāfir, Manṣūr and Muẓaffar (victorious) among the Prophet’s names, especially those that evoke the superiority he gained in his fight against the disbelievers, giving greater prominence to his courage and valor among his virtues are also related to the political and social conditions of the period. The couplets about the Companions of the Prophet following the couplets that describe the Prophet’s valor, the emphasis of their aid to the Prophet, and the particular mention of their fighter spirit may be considered in the same context. Perhaps, in this way, the poet aims to boost the courage of the Muslims who are exposed to Mongolian attacks with respect to protecting their spiritual and holy values against the enemy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A DIFFERENT METHOD; A DIFFERENT CASE: THE THEOLOGICAL PROGRAM OF JULIAN HARTT AND AUSTIN FARRER WILLIAM M. WILSON University of Virginia, OharlottesvUZe, Virginia, WRITERS COVERING the work of Julian Hartt or Austin Farrer-the :llew that there ar~generally find that the hest introduction is a straightforward acknowledgement that what is to come is unique. Basil Mitchell, for instance, has said that no matter how one catalogues contemporary theologians, a (...) footnote will be needed, reading " and then of course there is Austin Farrer." 1 Likewise, David Kelsey has said that Hartt's work "is not identi:firuble as a variant on any of the options on the present scene." 2 Those already aicquainted with Hartt and Farrer will no dorurbt agree with the sense o[ these assessments; but if they have heen carefol students they will demand, nev,ertheless, a slight qualification : Hartt,and Farrer.are unique as a party of two. Farrer is a " variant " on Hartt; Hartt belongs down in the footnote aibout Farrer. But from the claim that these two are unique it does not follow that their wo:vk is something akin to those bold " new theologies " fashioned from the innocent's quest for a faith untouched hy either the hands of tradition or the perplexities of our time. Farrer's: anchorage in tradition is obvious throughout his writing and clearly stated in the preiface to his first 1 ' Austin Marsden Farrer,' A Oelebmtion of Fa,ith, ed. Leslie Houlden (London: Hodder and Stoughton, 1970), pp.13-14. 2" Christian Sense Making: Hartt's 'Theological Method and Imagination,"' The J owrna,Z of ReUgion Vol. 58 (4), October 1978, p. 428. 599 600 WILLIAM M. WILSON work. There he said that he was " possessed hy the Thomistic vision" and w:as incapable of "thinking it wrong."3 As to novelty, he had this to say:. •. it is indeed absurd to propose new grounds for belief in the existence of God. The belief has stood for more than ~.ooo years if we are to speak of the essentials of transcendental theism. If belief has been reasona9le it has had a reason, and our only business must be to draw this out and restate it.4 It is.fair to say, to 1be sure, that Farrer "drew out" and "restated " that reason in a. way unlike that of any other contemporary Thomist. There are some who would deny him even the label.5 And it is in this sense that Mitchell's statement about him must remain: If " transcendental," " Neo-," and " traditional " Thomist are three current categories, Farrer is a footnote to them. Hartt, unlike Farrer, has ne,ver labeled himself, hut none of his readers can miss his hostility to any pretense to novelty, even to those which have become our standard fare. The good ship theology (has taken) on a radioactive cargo, its company attracted by the dynamic and dazzle of it all. Relevance~ Historicism, several varieties of analysis, Secularism-what a promising manifest! 6 The " spirit of the age " is not to illuminate the gospel, according to Hartt, rather it is the gospel which illuminates the spirit of the age.7 s Finite and Infinite: A Philosophical Essay, Ibid., p. 1. 11 But see note 5 above. JULIAN HARTT AND AUSTIN FARRER 603 I. The Uniqueness of Hartt and Farrer In a recent encydopedia entry, David Kelsey arranges a useful chart of contemporary theology according to the answers given to " the array o:f decisions theologians must make in the course of doing theology." 12 According to Kelsey, theologians must decide the subject matter o:f theology, the importance o:f cultural context, the 1wudience, the significance of the theologian 's vantage point, the goals o:f theology and the best means o:f accomplishing them. For our purposes o:f identifying Hartt and Farrer, however, we need concentrate only on the first and the last-the question o:f subject matter and the question o:f the hest means £or attaining theological ends. The latter (being the last question the theologian must face) best :identifies the overall mind o:f the theologian at work. Thus, against the standard answers given here, I shall try... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Francis Bacon: The Theological Foundations of Valerius TerminusBenjamin MilnerFrancis Bacon’s Great Instauration for learning and the sciences, formally launched with the publication of Novum Organum (1620), may fairly be said to have commenced fifteen years earlier with the publication of The Proficience and Advancement of Learning, Divine and Human (1605), which, revised and translated into Latin as De Dignitate et Augmentis Scientiarum (1623), became an integral part of (...) the Instauration. A few years earlier, however, Bacon made an attempt to formulate his philosophy of nature, or science, in a work which he evidently planned to publish but never did—Valerius Terminus: Of the Interpretation of Nature with the Annotations of Hermes Stella (1603?). 1 Fragmentary as it is, this work contains the ingredients of Bacon’s natural philosophy, although they are not in all respects identical with those of the later works which superseded it. The most distinctive feature of Valerius, however, is its disclosure of Bacon’s original interest in setting his program for the advancement of science on a theological footing. 2 What the nature of that foundation is, why Bacon thought it necessary, and why it was abandoned are questions that, as I shall try to show, are principally answered by an analysis of two earlier works, the Meditationes Sacrae (1597), the unpublished Confession of Faith (1602?), and Valerius Terminus itself.Bacon’s first published work actually comprises three different texts: one on rhetoric, Colors of Good and Evil; a collection of Essays; and Meditationes Sacrae. Of these, Meditationes fared most poorly in subsequent years. It was never translated into English by Bacon himself and was soon severed from the [End Page 245] Essays (VII, 229). Rarely commented upon, it has apparently been dismissed as having any significance for our understanding of Bacon’s thought, but a second look will show that this is not the case.There are twelve meditations, each of which has a biblical text, and the homilies that follow reflect biblical teaching. They have quite a range: “the works of God and the works of man,” “the miracles of our savior,” “the exaltation of charity,” “of earthly hope,” “of hypocrites,” “of heresies,” “the church and the scriptures”; but it is clear that two themes—Charity and Heresy—subsume the rest.Charity is not merely a thought or feeling but the actual performance of good works, the demand for which—in the life of the believer—is total: unless your work is God’s work “thou shalt work in pain and distress, and thou shalt look back upon thy work with disgust and reproach” (VII, 243). Three successive meditations deal explicitly with hypocrisy in religion, but Bacon brings each of these under the rubric of good works, deriding those who are ostentatious in the celebration and observation of ritual detail and cultic practice but who ignore the commandment to love their neighbor. The works of Jesus furnish the best model: all his miracles, Bacon keenly observes, “were for the benefit of the human body, his doctrine for the benefit of the human soul” (VII, 244). The religion espoused is one of good works, and Bacon invokes here, as elsewhere, the well-known definition of James (Jas.I.27): “pure religion and undefiled before God and the Father is this, to visit the orphans and widows in their affliction” (VII, 249).“Heresy” is the subject of the second group of meditations, but in these Bacon intends not so much to condemn or to exhort as to lay down theological positions. The text of the first, “Of Atheism,” is taken from Psalms 14.1: “the fool hath said in his heart, There is no God.” But this is not what the fool has thought, Bacon insists, only what he has said. “That is, it is not so much that he feels it inwardly as that he wishes to believe it.” Strive as he may to do so, however, “there remains in him that sparkle of original light (igniculus luminis primi) whereby we acknowledge a divinity, to extinguish which utterly, and pluck the instinct (stimulum) out of his heart, he strives in vain.” It is not “out of his natural sense and judgment” that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:When Doctors Get It WrongKonrad BlairThe BeginningIt was a gloomy winter day as I sat in the back of the car while my father and mother drove me to another appointment in Pittsburgh. It was and wasn’t like so many car trips of my childhood for so many doctors’ appointments. The same deadening silence filled [End Page 89] the car as we drew closer to our destination. My parents (...) never discussed the appointments with me and I just learned to never ask. This appointment was different though; it came about as a result of request by a psychology professor who was conducting a follow–up study on individuals treated by the team of endocrinologists I saw as a child.The professor had reached out to me through my parents, since that was the only contact information available. It had been more than ten years since I had seen any of the doctors who treated me as a child. I was living in another state when I received the call from my mother informing me of the request for my participation in the study. I was really quite shocked; in all the years I was treated in early childhood and adolescence, no one had ever asked me how I felt about the treatment I received. I knew I had a medical condition, but no one ever explained to me why I needed so many appointments, and why I had to take medicine three times a day. No one told me why, when I was two or three years old, I had surgery that left me with memories of gauze and a catheter between my legs, or why medical residents still wanted to examine me, or why I had to be humiliated and ashamed, again and again. I was in my early 30’s by this time. Surely if my condition was so important that someone wanted to talk to me now, so many years later, the conversation would have already happened?!My parents dropped me off at the scheduled location for the interview. The professor introduced himself and his colleague. I didn’t recognize them, which meant they weren’t the doctors who had treated me. I remember feeling somewhat relieved, as I never liked the doctors who treated me as a child. I remembered my last appointment there, and feeling that I was escaping from captivity, that I was free to go on with my life.I wasn’t sure what to expect from this meeting. The professor told me that to date no one had completed any follow–up on the pediatric patients treated by the hospital’s endocrinology team to see how they were faring in life. He said he thought that was quite odd, so had decided to take on the project himself. He began by asking, “so, D_____, [I went by another name then] how are you doing at this point in your life?”I felt a sudden surge of rage, and, to my own surprise, I found myself responding angrily, “Why the hell do you care? It’s been over ten years and nobody, I mean nobody gives a rat’s ass as to how I’m doing and coping with the ramifications of the treatment I received from Dr. X.” Looking back, more than ten years after this meeting, I can see that I had been angry for a long time. I had been compliant and knew to play my role as a good girl. I had a good job, and I was married, but I knew I was far from happy.And so with that first question began what would be the long painful journey to discovering what had been hidden from me for over half my life, the source of my confusion and unparalleled frustration. What I had experienced throughout my childhood would permeate every aspect of my being and perception of myself for years to come. Every day I had to confront the effects of that experience just to live another day.The MiddleI was in shock and disbelief as I read and reread the letter my attorney presented to me from the very group of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:102. ONE CONSEQUENCE OF HUME'S NOMINALISM It is commonly assumed, and sometimes argued, that Hume held the Uniformity Thesis regarding causation : something, a, is the cause of something else, b, if and only if when a occurs, b occurs contiguous with and successive to a and whenever anything relevantly similar to a, "no matter where or when, observed or unobserved," something relevantly similar to b occurs. Everyone knows (...) that Hume denies there is any necessary connection between a cause and its effect. Since the invariability of conjunctions of causes and effects follows from their necessary connection and its possibility is not affected by the denial of that conjunction, the Uniformity Thesis seems a plausible retrenchment. Besides, we should deny that a causes b were any similar a to occur without the occurrence of a similar b. So the assumption of the Uniformity Thesis seems natural. When the issue is argued on textual grounds, the appeal is to Hume's first definition of cause at the end of his long analysis of causation. A cause is An object precedent and contiguous to another, and where all the objects resembling the former are plac'd in like relations of precedency and contiguity to those objects, that resemble the latter (T 170). This is construed as Hume's real definition of the causal relation and taken to state the Uniformity Thesis. Both the argument and the assumption presuppose that Hume was concerned with the conditions for something 's being a cause. But, I wish to argue, in the Treatise at any rate Kume was concerned not with causal relations, but with causal judgments. He was 103. concerned with what must be true for us to call or judge a a cause and, only as a consequence of that concern, with what is true of a for a to be a cause. We must take seriously his asking us to cast our eye on any two objects, which we call cause and effect (T 75, my emphasis), and his saying, after introducing constant conjunction, that contiguity and succession are not sufficient to make us pronounce any two objects to be cause and effect, unless we perceive, that these two relations are preserv'd in several instances (T 87, my emphasis). To determine the conditions for causal judgments, one must determine what we observe of a cause, but in making that determination, I am claiming, Hume is not addressing the question he is commonly assumed to have answered. Making that claim plausible requires a detailed analysis of what Hume is about when he gives two 4 definitions of the causal relation and an explication of how what he does in regard to causal judgments fits the paradigm of analysis for judgments in the 17th and 18th centuries, viz. that given by Boyle, Locke, and --- 5 others of such judgments as "That ball is red^" I shall do neither here. I wish to concern myself with another point which is not necessary to make my claim plausible, but would help were it true. I shall develop this point informally, for it is prima facie implausible and I would like to see how it fares unadorned. If it fares well, there will be time enough to deck it out in symbols. The point is that for Hume one literally cannot think the Uniformity Thesis. If this is true, it would certainly help my claim, for it would not help Hume to claim of him that he answers a question with what for him cannot even be thought. But it is certainly an implausible point prima facie. We can think it. Why can't Hume? The answer lies with his 104. nominalism. Hume holds that everything that exists in nature is individual (T 19) and that this is true of- ideas as well as of anything else that exists (T 19-20). Thus, when someone says, "Smoking causes cancer," then, if we understand what is being said and if anything comes to mind, what must come to mind according to those who hold the Uniformity Thesis is a particular instance of smoking, a, and a particular instance of cancer, b, and particular instances of the relations of... (shrink)

Agich and Siemionov are to be congratulated for their attempt to refocus the debate on facial transplantation on those with most to gain: individuals with severe facial disfigurement.1 They make a good case for the surgical benefits offered by what they term facial allograft transplantation . Moreover, they fare better than other teams in recognising that candidates for FAT might also have much to lose. The team in Louisville had little to say on this issue, writing only rather benignly of (...) the possible “loss of transplanted tissue”.2 In contrast, Agich and Siemionov squarely confront this risk and offer the most complete account to date of how the risk will be minimised and rejection dealt with. This is an important development, which can only enhance the discussions that, contrary to what these authors imply, must indeed continue.According to Agich and Siemionov, their paper also provides a counterbalance to the numerous more sceptical views being expressed in bioethical and media circles—views which are said to rely more on fiction than fact. In response, we wish to argue that, as persuasive as some of their arguments undoubtedly are, the authors will not succeed in stalling this debate for there remain numerous issues that require further attention. We start with a central component of the authors’ argument, their appeal to “clinical need”, and suggest that this is not straightforwardly identifiable. No more straightforward is their suggestion that metaphors and lessons from the creative world have no place in this debate. This seems particularly unlikely when we consider that FAT will not offer the “ideal” solution; perhaps, then, wholesale facial transplantation is or will become the ideal and a film like Face/Off can offer some insights. Finally, we query the role and influence of …. (shrink)

The first eulogies (Qaṣāīd) about the Prophet Muḥammad (pbuh) appeared when he was still alive. Ḥassān ibn Thābit (d. 60/680 [?]), ʿAbd Allāh b. Rawāḥa (d. 8/629) and Kaʿb b. Mālik (d. 50/670), important Muslim poets of the period, praised the Prophet and inspired future generations of poets. Depending on the developments in the following centuries, there had been a great increase in the number of poems sung to express enthusiastic feelings towards the Prophet and to defend him and his (...) Prophethood. Andalusia is one of the places where this genre increased the most. The first examples of the praise of the Prophet appeared in Andalusia during the Mulūk al-Ṭawāʾif period (1031-1090). The praises of the Prophet, which were processed in the poems of asceticism, dirge and elegy until the end of the 5th/11th century, became an independent genre called al-Madāʾiḥ al-Nabawiyyah/Nabawiyyāt thanks to the ever-increasing Ṣūfī thoughts penetrating literary circles. The turning point of the praise of the Prophet in Andalusia, as in the East, is the period of the The Almohads (1147-1238), which coincides with the 7th/13th century. The mawlid celebrations, which were first initiated by the Fāṭimids in the 4th/10th century to give legitimacy to their rule, and held every year in North Africa on the twelfth of the month of Rabi'ulawwal, moved to Andalusia at the end of the The Almohad period and gradually became one of the largest official and religious holidays in Andalusia. Giving awards to high-quality poems read on the mawlid festival and celebrations made all over Andalusia has greatly contributed to the literary richness in this field. In praise of the Prophet, talented poets such as Abū Zayd al-Fāzāzī (d. 627/ 1230), Ibn al-Jannān al-Anṣārī (d. 650/1252), Ibn Jābir (d. 780/1378) and Ibn Zumruk (d. 797/1395) emerged. Abū Zayd al-Fāzāzī, one of the most distinguished Prophetic ode poets of the Almohad period is said to have first pioneered the spread of Prophetic praises in Andalusia before the Iraqi poet Yaḥyā al-Ṣarṣarī (d. 656/1258) and the Egyptian poet Būṣīrī (d. 695/1296). He has a dīvān called al-Wasā’il al-mutaqabbalah, which he wrote in alphabetical order and dedicated to the praise of the Prophet. The fame of the odes he uttered about the Prophet spread as far as North Africa, and it has become a tradition to read his odes on special days. Because of the abundance and quality of Prophetic odes, Ibn al-Jannān, who witnessed the glorious days and the collapse of the The Almohad state, also commemorated the poet Ḥassān ibn Thābit, The Prophet’s Odic Poet. Ibn Jābir al-Andalusī, on the other hand, wrote the second ode in this field after Ṣafī al-Dīn al-Ḥilli (d. 749/1348), the inventor of the axiomatic odes, and became the pioneer of axiomatic odes in Andalusia. The effect of political instability on Prophetic odes in Andalusia, which entered its collapse with the end of the Almohad state, is obvious. According to many poets, salvation from this plight of Muslims in Andalusia is possible by once again adhering to the Sunnah of the Prophet. Probably as a reflection of this idea, many poets from 7th/13th centuries onwards devoted their odes to narrating the Prophet and his Sunnah. Poets who describe the Prophet elaborately in their poems hope to be saved from the troubles they have fallen into and to reach the highest rank in heaven. Poets who touched upon the physical characteristics of the Prophet often likened his smiling face to a bright sun and a full moon. In terms of oratory, they stated that he had a fluent language and never uttered bad words. Andalusian poets, who praised the Prophet with moral virtues such as tolerance, justice and courage, stated that there was nobody more merciful and generous than him due to the abundance of his blessings resembling torrential rain. Andalusian Prophetic ode poets adhered to the traditional forms of Arabic poetry in terms of the structure of eulogy. In the introductory parts of odes, they generally express longing for the Prophet and the holy places. The main theme is mostly the Prophet and his outstanding virtues, and they usually end their eulogies with salutation to the Prophet. Save a few Sufi poets, it can be said that they used simple and understandable language in their poems. The sources of inspiration for their poems are the Qur'an and hadiths. Andalusian poets used non-material axiomatic arts in their poems without disturbing the structure of eulogy. In addition to the art of pun, they provided musicality in the poem with the ‘tent-frame’ meter and rhyme scheme, sometimes supporting it through repetition. It is possible to see all kinds of repetitions in, Ibn al-Jannān's odes. In this study, the place of the Prophet in Andalusia and odes, which are reflections of the love for him, will be examined. In addition, the concept of the Prophet in Andalusia will be explained within the political, social and cultural framework of the period. (shrink)

Crutchfield (Crutchfield in Bioethics 33:112–121, [4]) has argued that if moral bioenhancement (MBE) ought to be compulsory, then it ought to be covert. More precisely, they argue that MBE is a public health intervention, and for this reason should be governed by public health ethics. Taking from various public health frameworks, Crutchfield provides an array of values to consider, such as: utility, liberty, equality, transparency, social trust, and autonomy. Subsequently, they argue that a covert MBE programme does better than an (...) overt one, in preserving or promoting said values, and hence, that a covert MBE is preferable. In this paper, I will provide novel reasons to doubt that the relevant values are in fact better promoted or preserved by a covert MBE programme. Additionally, I will provide a novel autonomy-based consideration which counts in favour of the MBE programme being overt, rather than covert. Given that as things currently stand it is unclear which kind of MBE programme is preferable, the upshot of my criticism of Crutchfield will be to provide some recommendations as to how we might proceed in establishing whether a covert or overt MBE programme fares better. (shrink)

This sixth volume of Collected Papers includes 74 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2015-2021 by the author alone or in collaboration with the following 121 co-authors from 19 countries: Mohamed Abdel-Basset, Abdel Nasser H. Zaied, Abduallah Gamal, Amir Abdullah, Firoz Ahmad, Nadeem Ahmad, Ahmad Yusuf Adhami, Ahmed Aboelfetouh, Ahmed Mostafa Khalil, Shariful Alam, W. Alharbi, Ali Hassan, Mumtaz Ali, Amira S. Ashour, Asmaa Atef, Assia Bakali, Ayoub Bahnasse, A. A. Azzam, Willem K.M. Brauers, (...) Bui Cong Cuong, Fausto Cavallaro, Ahmet Çevik, Robby I. Chandra, Kalaivani Chandran, Victor Chang, Chang Su Kim, Jyotir Moy Chatterjee, Victor Christianto, Chunxin Bo, Mihaela Colhon, Shyamal Dalapati, Arindam Dey, Dunqian Cao, Fahad Alsharari, Faruk Karaaslan, Aleksandra Fedajev, Daniela Gîfu, Hina Gulzar, Haitham A. El-Ghareeb, Masooma Raza Hashmi, Hewayda El-Ghawalby, Hoang Viet Long, Le Hoang Son, F. Nirmala Irudayam, Branislav Ivanov, S. Jafari, Jeong Gon Lee, Milena Jevtić, Sudan Jha, Junhui Kim, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Songül Karabatak, Abdullah Kargın, M. Karthika, Ieva Meidute-Kavaliauskiene, Madad Khan, Majid Khan, Manju Khari, Kifayat Ullah, K. Kishore, Kul Hur, Santanu Kumar Patro, Prem Kumar Singh, Raghvendra Kumar, Tapan Kumar Roy, Malayalan Lathamaheswari, Luu Quoc Dat, T. Madhumathi, Tahir Mahmood, Mladjan Maksimovic, Gunasekaran Manogaran, Nivetha Martin, M. Kasi Mayan, Mai Mohamed, Mohamed Talea, Muhammad Akram, Muhammad Gulistan, Raja Muhammad Hashim, Muhammad Riaz, Muhammad Saeed, Rana Muhammad Zulqarnain, Nada A. Nabeeh, Deivanayagampillai Nagarajan, Xenia Negrea, Nguyen Xuan Thao, Jagan M. Obbineni, Angelo de Oliveira, M. Parimala, Gabrijela Popovic, Ishaani Priyadarshini, Yaser Saber, Mehmet Șahin, Said Broumi, A. A. Salama, M. Saleh, Ganeshsree Selvachandran, Dönüș Șengür, Shio Gai Quek, Songtao Shao, Dragiša Stanujkić, Surapati Pramanik, Swathi Sundari Sundaramoorthy, Mirela Teodorescu, Selçuk Topal, Muhammed Turhan, Alptekin Ulutaș, Luige Vlădăreanu, Victor Vlădăreanu, Ştefan Vlăduţescu, Dan Valeriu Voinea, Volkan Duran, Navneet Yadav, Yanhui Guo, Naveed Yaqoob, Yongquan Zhou, Young Bae Jun, Xiaohong Zhang, Xiao Long Xin, Edmundas Kazimieras Zavadskas. (shrink)

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, (...) Victor Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (shrink)

This ninth volume of Collected Papers includes 87 papers comprising 982 pages on Neutrosophic Theory and its applications in Algebra, written between 2014-2022 by the author alone or in collaboration with the following 81 co-authors (alphabetically ordered) from 19 countries: E.O. Adeleke, A.A.A. Agboola, Ahmed B. Al-Nafee, Ahmed Mostafa Khalil, Akbar Rezaei, S.A. Akinleye, Ali Hassan, Mumtaz Ali, Rajab Ali Borzooei , Assia Bakali, Cenap Özel, Victor Christianto, Chunxin Bo, Rakhal Das, Bijan Davvaz, R. Dhavaseelan, B. Elavarasan, Fahad Alsharari, (...) T. Gharibah, Hina Gulzar, Hashem Bordbar, Le Hoang Son, Emmanuel Ilojide, Tèmítópé Gbóláhàn Jaíyéolá, M. Karthika, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Huma Khan, Madad Khan, Mohsin Khan, Hee Sik Kim, Seon Jeong Kim, Valeri Kromov, R. M. Latif, Madeleine Al-Tahan, Mehmat Ali Ozturk, Minghao Hu, S. Mirvakili, Mohammad Abobala, Mohammad Hamidi, Mohammed Abdel-Sattar, Mohammed A. Al Shumrani, Mohamed Talea, Muhammad Akram, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Gulistan, Muhammad Shabir, G. Muhiuddin, Memudu Olaposi Olatinwo, Osman Anis, Choonkil Park, M. Parimala, Ping Li, K. Porselvi, D. Preethi, S. Rajareega, N. Rajesh, Udhayakumar Ramalingam, Riad K. Al-Hamido, Yaser Saber, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, A.A. Salama, Ganeshsree Selvachandran, Songtao Shao, Seok-Zun Song, Tahsin Oner, M. Mohseni Takallo, Binod Chandra Tripathy, Tugce Katican, J. Vimala, Xiaohong Zhang, Xiaoyan Mao, Xiaoying Wu, Xingliang Liang, Xin Zhou, Yingcang Ma, Young Bae Jun, Juanjuan Zhang. (shrink)

This eleventh volume of Collected Papers includes 90 papers comprising 988 pages on Physics, Artificial Intelligence, Health Issues, Decision Making, Economics, Statistics, written between 2001-2022 by the author alone or in collaboration with the following 84 co-authors (alphabetically ordered) from 19 countries: Abhijit Saha, Abu Sufian, Jack Allen, Shahbaz Ali, Ali Safaa Sadiq, Aliya Fahmi, Atiqa Fakhar, Atiqa Firdous, Sukanto Bhattacharya, Robert N. Boyd, Victor Chang, Victor Christianto, V. Christy, Dao The Son, Debjit Dutta, Azeddine Elhassouny, Fazal Ghani, Fazli Amin, (...) Anirudha Ghosha, Nasruddin Hassan, Hoang Viet Long, Jhulaneswar Baidya, Jin Kim, Jun Ye, Darjan Karabašević, Vasilios N. Katsikis, Ieva Meidutė-Kavaliauskienė, F. Kaymarm, Nour Eldeen M. Khalifa, Madad Khan, Qaisar Khan, M. Khoshnevisan, Kifayat Ullah,, Volodymyr Krasnoholovets, Mukesh Kumar, Le Hoang Son, Luong Thi Hong Lan, Tahir Mahmood, Mahmoud Ismail, Mohamed Abdel-Basset, Siti Nurul Fitriah Mohamad, Mohamed Loey, Mai Mohamed, K. Mohana, Kalyan Mondal, Muhammad Gulfam, Muhammad Khalid Mahmood, Muhammad Jamil, Muhammad Yaqub Khan, Muhammad Riaz, Nguyen Dinh Hoa, Cu Nguyen Giap, Nguyen Tho Thong, Peide Liu, Pham Huy Thong, Gabrijela Popović‬‬‬‬‬‬‬‬‬‬, Surapati Pramanik, Dmitri Rabounski, Roslan Hasni, Rumi Roy, Tapan Kumar Roy, Said Broumi, Saleem Abdullah, Muzafer Saračević, Ganeshsree Selvachandran, Shariful Alam, Shyamal Dalapati, Housila P. Singh, R. Singh, Rajesh Singh, Predrag S. Stanimirović, Kasan Susilo, Dragiša Stanujkić, Alexandra Şandru, Ovidiu Ilie Şandru, Zenonas Turskis, Yunita Umniyati, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Binyamin Yusoff, Edmundas Kazimieras Zavadskas, Zhao Loon Wang.‬‬‬‬. (shrink)

This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, (...) N. Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)

Imperialism is thought to be wrong by virtually everyone today. The consensus may be correct. However, there may be a few good things to be said for empire. More importantly for political philosophy, empires are not harder to justify or legitimate than states, or so I argue. The bad press that empires receive seems due to a methodological suspect comparison of nasty empires to nice states. When nice empires are considered they do not fare much worse than (nice) states. (...) I suggest that empires can have the same weak kind of legitimacy that states have and that both lack fuller or stronger legitimacy. a Footnotesa An earlier version of this essay was presented at James Madison University and discussed at a workshop of the Committee for Politics, Philosophy, and Public Policy at the University of Maryland, College Park. I am grateful to members of both audiences for critical questions and comments, in particular to John Brown, Farid Dhanji, Douglas Grob, Peter Levine, Jerry Segal, and Karol Soltan (others are thanked in the notes). Gratitude is also owed to Jose Idler-Acosta, David Lefkowitz, and Ellen Paul for helpful written comments. (shrink)

Twelve essays in literary theory, philosophy, and religion--about atheism, freedom, and "the Jesus thought experiment"--connect, but don't conclude. A recurring theme is the "nothing" at the heart of the deep atheism of George Eliot, Walter Pater, Oscar Wilde, Rudyard Kipling, and Thomas Hardy, who approach "nothing" with a directness lacking in their English-speaking philosophical contemporaries. How does being in the world--Thomas Nagel's "what-it's-likeness"--and how do values--Alasdair MacIntyre's justice and misericordia--fare in the face of the mindless "It" that Hardy finds at (...) the heart of things? A pivotal essay compares the theism of Paul Ricoeur and the atheism of Daniel Dennett--the subtitle is a response to the latter's latest book. Writing and Freedom defends (a strong version of) free will as necessarily interpersonal: my freedom is nothing but my acceptance of yours. This is how Milton, Rossetti, and Dickinson treat their readers, and how scientists and philosophers ideally treat each other. The book's open-ended essays model freedom so understood. Moreover, both "nothing" and "freedom" are fundamental to biblical and religious narratives (Mark and Newman). God, being "out of all relation" with the finite, cannot be known from the text of the world. Yet as "nothing," God may be said to grant unconditional autonomy to his creatures, and therefore to be present in his absence. It is round "nothing," therefore, that atheists and theists endlessly circulate. But that is what the deep atheism of European thinkers--Nietzsche, Freud, Lacan, and Zizek--say we all do anyway, however excitedly we pretend to ourselves that we don't. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hugh Bredin I. A. RICHARDS AND THE PHILOSOPHY OF PRACTICAL CRITICISM IN much of the English-speaking world, an essential component of literary studies is the exercise known as "practical criticism." The name, and to some extent the practice, originated in a book by I. A. Richards, Practical Criticism, 1 in which he described an experiment conducted by him at Cambridge and elsewhere. In the experiment, undergraduate students of English (...) were given a number of unfamiliar poems, whose authorship was not revealed, and were asked to read and to submit written comments upon them. The result, in the words of one account, "was horrifying. Magazine poetasters were extravagandy praised, Donne, Hopkins, and Christina Rossetti firmly damned; every felicity was ridiculed, and every absurdity praised, by large minorities and even majorities."2 Richards himself did not respond to his discoveries in quite such a marked fashion as this, but he did betray the concern of someone in whom a longheld fear had been confirmed. He suggested that members of the Royal Society of Literature would have fared no better, and argued in general that an ability to read successfully — that is, with correct understanding and appropriate sensuous and emotive response — was rare and intermittent in even the most highly educated products of our schools and universities. He discerned a worsening of language performance compared with a few generations earlier, and advocated, as a corrective measure, widespread study of the theory of interpretation, and widespread training in the techniques thereof. This project he initiated himself in a subsequent work, Interpretation in Teaching.3 Richards's recommendations have not been adopted in general education practice, but they have been extremely influential in the pedagogy of literature; and it is generally said about other writers, such as Leavis, 26 Hugh Bredin27 Empson, and Brooks, that they have reinforced this influence. Practical criticism, as a teaching device, means the close and attentive reading of literary texts, usually poetry, usually by a small group, under the guidance of a tutor. As an examination method, it means the kind of test originally undergone by Richards's undergraduates. The end result ofthe practice — a result which, presumably, may or may not occur in the examination hall — is alleged to be "an opening up of the poem for what it can really be for us: a unique and fascinating experience, carefully wrought by its maker, and fully available only to those with the patience, as well as the sensibility, to recreate."* Practical Criticism is a most interesting work. The variety and divergence of views on the poems used for the experiment reveal unexpected and musty corners of the human spirit. Richards's diagnosis of the factors which may lead to errors in judgment and understanding is acute. His proposals for remedial action win our approval. What is puzzling, however, is that the result of the experiment should be a cause of surprise or dismay to anyone. What other result could there have been? Richards himselfremarked that "the precise conditions ofthis test are not duplicated in our everyday commerce with literature," and upon "the difficulty of judging verse without a hint as to its provenance."5 Yet he makes no concession to the fact that these conditions, with their attendant difficulty, must bear primary responsibility for the failings displayed by his students. His conviction was that the conditions helped to reveal defects in reading, and not, as seems more likely, that they helped to produce them. Any written text requires a context if it is to be fully understood. This is of course true of spoken language as well; and the extra complexity of poetry makes it especially susceptible to misinterpretation and misjudgment if taken in isolation. The first thing that any competent teacher will do with a poem is to provide a context — a period, a chronology, a social, political, religious, and intellectual background, a body of similar and contrasting works, works by the same and by related authors, linguistic and stylistic conventions, the relevant conceptions ofart and literature and their role in the world — all of this, and more. He will take it for granted that, as the student grows more deeply familiar with context, a context which... (shrink)

C.I. Lewis never completed his final project on ethics. There are a few short papers published based on lectures that he has given in the 1950s, and a vast amount of draft materials that he was working on up until the time of his death in 1964. But his ultimate life project, the final book on ethics, never came to fruition. From the materials available, it seems that even towards the end of his life, Lewis was still adjusting and refining (...) his view on how to answer the question “What is right?” That said, it is clear that the core arguments remain consistent throughout his works and draft manuscripts. The main goal of this paper is to reconstruct from the available materials the overall ethical framework Lewis was working towards; and to present the key arguments that lie at the heart of his ethical theory. In doing so, I will also attempt to show that Lewis’s pragmatic conception of the a priori developed in the 1920s actually plays a critical role in grounding his entire ethical view. This paper concludes with a brief evaluation of how well the argument based on a pragmatic a priori fares against the moral skeptic. (shrink)

Let \({\mathcal {R}}\) be a polynomially bounded o-minimal expansion of the real field. Let _f_(_z_) be a transcendental entire function of finite order \(\rho \) and type \(\sigma \in [0,\infty ]\). The main purpose of this paper is to show that if ( \(\rho ) or ( \(\rho =1\) and \(\sigma =0\) ), the restriction of _f_(_z_) to the real axis is not definable in \({\mathcal {R}}\). Furthermore, we give a generalization of this result for any \(\rho \in [0,\infty )\).

This book will be a part of Routledge's "New Problems of Philosophy" series.

This is the introductory chapter to the anthology: Inner Speech: New Voices, to be published in fall 2018 by OUP. It gives an overview of current debates in philosophy, psychology, and neuroscience concerning inner speech, and situates the chapters of the volume with respect to those debates.

El autor postula que la mundialización ha llegado a ser una “máquina incontrolable y excluyente”, gobernada por mecanismos económicos que se han emancipado de la ética y de las culturas, en un proyecto de exterminación de la diversidad cultural y de las raíces de la existencia autónoma de los humanos. Frente a ello, y siguiendo el principio de Gandhi, postula una economía no-violenta.

This study examines the relation of language use to a person’s ability to perform categorization tasks and to assess their own abilities in those categorization tasks. A silent rhyming task was used to confirm that a group of people with post-stroke aphasia (PWA) had corresponding covert language production (or “inner speech”) impairments. The performance of the PWA was then compared to that of age- and education-matched healthy controls on three kinds of categorization tasks and on metacognitive self-assessments of their performance (...) on those tasks. The PWA showed no deficits in their ability to categorize objects for any of the three trial types (visual, thematic, and categorial). However, on the categorial trials, their metacognitive assessments of whether they had categorized correctly were less reliable than those of the control group. The categorial trials were distinguished from the others by the fact that the categorization could not be based on some immediately perceptible feature or on the objects’ being found together in a type of scenario or setting. This result offers preliminary evidence for a link between covert language use and a specific form of metacognition. (shrink)

​Imagination will remain a mystery—we will not be able to explain imagination—until we can break it into parts we already understand. Explaining Imagination is a guidebook for doing just that, where the parts are other ordinary mental states like beliefs, desires, judgments, and decisions. In different combinations and contexts, these states constitute cases of imagining. This reductive approach to imagination is at direct odds with the current orthodoxy, according to which imagination is a sui generis mental state or process—one with (...) its own inscrutable principles of operation. Explaining Imagination upends that view, showing how, on closer inspection, the imaginings at work in hypothetical reasoning, pretense, the enjoyment of fiction, and creativity are reducible to other familiar mental states—judgments, beliefs, desires, and decisions among them. Crisscrossing contemporary philosophy of mind, cognitive science, and aesthetics, Explaining Imagination argues that a clearer understanding of imagination is already well within reach. (shrink)

This study sheds light on strategies for retaining skilled pharmacists in Pakistan's pharmaceutical sector, offering valuable insights for both academia and industry stakeholders by investigating the impact of human resource management practices, including training and development, compensation and rewards, job performance, and job satisfaction, on employee retention. It also examines the moderating role of career growth in this context. Theoretical foundations are grounded in international migration theories and social exchange theory, providing a comprehensive framework for the study. A cross-sectional survey (...) design was used to collect data from 254 pharmacists in southern Punjab, Pakistan. Structural equation modeling (SEM) was employed for data analysis. Findings reveal that training and development, compensation and rewards, job performance, and job satisfaction all have significant direct effects on employee retention. Additionally, career growth acts as a crucial moderator, strengthening the relationship between training and development and job performance, as well as compensation and rewards and job satisfaction in relation to employee retention. Theoretical implications emphasize the importance of tailored training programs, fair compensation practices, and career growth opportunities. Practical recommendations include creating a positive work environment, rewarding high-performing employees, and fostering career development. Future research directions encompass longitudinal studies, the influence of organizational culture and technology, regional variations, and additional factors affecting retention. (shrink)

The point of this paper is to reveal a dogma in the ordinary conception of sensory imagination, and to suggest another way forward. The dogma springs from two main sources: a too close comparison of mental imagery to perceptual experience, and a too strong division between mental imagery and the traditional propositional attitudes (such as belief and desire). The result is an unworkable conception of the correctness conditions of sensory imaginings—one lacking any link between the conditions under which an imagining (...) aids human action and inference and the conditions under which it is veridical. The proposed solution is, first, to posit a variety of imaginative attitudes—akin to the traditional propositional attitudes—which have different associated correctness (or satisfaction) conditions. The second part of the solution is to allow for imaginings with “hybrid” contents, in the sense that both mental images and representations with language-like constituent structure contribute to the content of imaginings. (shrink)