This conceptual paper addresses Management Accounting and Control Systems (MACS) from a communication process perspective as opposed to a functionaldesign perspective. Its arguments originate from a social-constructionist perspective on the organization. Its line of argument is that building a social theoryof a social phenomenon such as MACS, demands that attention be paid to the characteristics of the communication process. An existing theoretical frameworkthat does the same is Giddens’ structuration theory, but it is only partly satisfactory because it refuses to consider (...) communication-as-interaction from a dynamiccontextual perspective, instead falling back on an argument related to the behavioural aspects of agency. An alternative is a semiotic-based communicationperspective that includes context as well as addresses the epistemological level of a MACS theory based on communication. The semiotic model of Jakobson is provided and developed as a specific alternative. (shrink)

This conceptual paper addresses Management Accounting and Control Systems from a communication process perspective as opposed to a functional design perspective. Its arguments originate from a social-constructionist perspective on the organization. Its line of argument is that building a social theory of a social phenomenon such as MACS, demands that attention be paid to the characteristics of the communication process. An existing theoretical framework that does the same is Giddens’ structuration theory, but it is only partly satisfactory because it refuses (...) to consider communication-as-interaction from a dynamic contextual perspective, instead falling back on an argument related to the behavioural aspects of agency. An alternative is a semiotic-based communication perspective that includes context as well as addresses the epistemological level of a MACS theory based on communication. The semiotic model of Jakobson is provided and developed as a specific alternative. (shrink)

Medical student learning is dependent on an unwritten agreement between patients and the medical profession, in which students “practise” upon real patients in order that, when they are doctors, those same patients will benefit from the doctors’ skills. Given the increasing propensity for patients to refuse to take part in such learning, there is a danger that doctors will qualify without being truly competent. As patients, we must all ask ourselves, when asked to take part in medical teaching: if this (...) student/trainee doesn’t learn now, on me and under supervision, how will the person be truly competent next time, when this is for real, and the patient might be me or my loved one?We argue that a new and more explicit agreement is needed, in which the default should be that all patients are willing to help in the education of medical students, while we ensure that all such students are already competent in simulation before first practising upon real patients. (shrink)

The University Of California Studies, Philosophy Series, No. 4.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This study is defined within the context of the critical posthuman project of decentring humanist subjectivity. We argue that because agential realism, and the agency and performativity that go with it, do not enable non-human matter to be accountable, only human matter, in its intra-active becoming with non-human matter, can support an ethical project. Secondly, we map our understanding of Barad’s agential realism, explaining the importance of agential cuts in phenomena-in-their-becoming that are the world worlding itself, and evaluate ethics, agency, (...) and performativity in this material-discursive framework. Thirdly, understanding the material-discursive to underpin storied matter, we engage it via some clarification of narrative, and narrative agency. We conclude that much organic or inorganic nature as non-human matter is directional and responsive, so alive and generative and, in this sense, capable of worlding itself. However, it does not tell its own stories in the process. (shrink)

Study of Islamic philosophy of Yaḥyá ibn Ḥabash Suhrawardī, 1152 or 1153-1191.

Nietzsche, Friedrich Wilhelm, 1844-1900--Criticism and interpretation. ; Nietzsche, Friedrich Wilhelm, 1844-1900--Views on ethics.

Objective:To describe the professional values of the nurse lectures according to 241 nursing students, who participated voluntarily, in three different universities of Bogotá.Methodology:This is a quantitative, descriptive cross-sectional study that applied the Nurses Professional Values Scale—permission secured—Spanish; three dimensions of values were applied: ethics, commitment, and professional knowledge.Ethical consideration:Project had ethical review and approval from an ethics committee and participants were given information sheets to read before they agreed to participate in the project.Findings:It was concluded that nursing students, in general, (...) do perceive these values in their professors, and they give priority to the dimension of ethics, followed by the knowledge dimension, and finally, commitment.Discussion:It is evident that professional values are transmitted by professors and students place importance to such values. Values related to the other’s care are paramount in nursing training in Colombia as well as in other countries.Conclusion:It was found that participating students observed professors directly in relation to values focused on direct patient care, respect for privacy, respect for life, while matters related to professional improvement, participation in unions were not actually analyzed may be due to poor promotion activities and unions during undergraduate studies. The results obtained are primary approach to the study of values related to nursing, a topic which needs to be researched, something vital to all the country offering nursing training programs. (shrink)

In recent years, preimplantation genetic testing (PGT) of IVF embryos have gained much traction in clinical assisted reproduction for preventing various genetic defects, including Down syndrome. However, such genetic tests inevitably reveal the sex of IVF embryos by identifying the sex (X and Y) chromosomes. In many countries with less stringent IVF regulations, information on the sex of embryos that are tested to be genetically normal is readily shared with patients. This would thus present Muslim patients with unintended opportunities for (...) sex selection based on personal or social biases without any pressing need or valid medical reason. Additionally, there are other patients who claim using PGT for preventing genetic defects as a pretext or “convenient excuse,” with a secret intention to do sex selection when it is banned in their home country. Currently, non-medical sex selection is a highly-controversial and hotly debated issue in Islam, because there is generally a strong preference for having sons over daughters due to widespread cultural norms of elderly parents depending on their sons for financial support, as well as the need for male heirs to continue the family lineage within the backdrop of local patriarchal cultures. There is a risk of gender imbalance and social disequilibrium occurring in Islamic societies due to prevalent sex selection. Hence, the question is whether opportunistic sex selection with PGT would contravene Islamic ethics and principles, which will thus be discussed here. (shrink)

(1996). The Conradian inheritance in the African novel. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 101-108.

(1996). The Conradian inheritance in the African novel. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 101-108.

Comment la Francophonie est-elle perçue dans l'Algérie d'aujourd'hui ? Certes, comme ailleurs, Francophonie n'y est pas francophilie, car l'Algérie a développé depuis longtemps, et encore plus depuis 1830, des racines du côté d'une identité arabo-islamique. Toutefois le français, langue d'oppression coloniale, y est aussi langue d'ouverture à la modernité, de libération des tabous traditionnels. Le pouvoir politique a utilisé cette quête légitime d'une identité autre que française pour tenter d'imposer un monolinguisme arabe. La tendance actuelle de retour au français, (...) dans l'écrit et dans l'oral, se fait dans une perspective multilingue, qui rend sa place au français, mais aussi aux langues maternelles berbère et arabe parlé. Toutefois la francophonie sera d'autant mieux acceptée qu'elle saura laisser sa place à la langue arabe internationaleHow is Francophony perceived in the Algeria of today? Admittedly, like in other parts of the world, Francophony is not a kind of “francophilia” because Algeria has long developed the roots of its Arabo-Islamic identity and to an even greater extent since 1830. However for Algerians, while French is the language of colonial oppression, it is also the language of modernity and of a liberation from traditional taboos. The political authorities have used this legitimate search for a non-French identity to try to impose an Arabic monolingualism. The current tendency to return to French, both written and spoken, is carried out from a multilingual standpoint which gives French is its place back alongside the country’s native languages, Berber and spoken Arabic. However Francophony will be accepted more favourably if it is able to leave its place to the international Arabic language. (shrink)

Les écrits philosophiques en syriaque restent encore peu étudiés et leur place dans l’histoire de la philosophie est discutée. Habituellement, on parle de la philosophie « en syriaque » en mettant l’accent sur le rôle des auteurs syriaques dans la transmission de l’héritage philosophique grec – principalement aristotélicien – aux Arabes. Ainsi, les chercheurs contemporains s’intéressent avant tout à l’histoire de la réception du corpus aristotélicien. En revanche, Yury Arzhanov [= YA] a édité...

In his classic study _Learning Arabic in Renaissance Europe_ (1505-1624)’, Robert Jones explores the practical and intellectual challenges faced by scholars of Arabic, especially of Arabic grammar, from Pedro de Alcalá to Guillaume Postel, Giovan Battista Raimondi and Thomas Erpenius.

During the second half of the twentieth century, the Arab intellectual and political scene polarized between a search for totalizing doctrines--nationalist, Marxist, and religious--and radical critique. Arab thinkers were reacting to the disenchanting experience of postindependence Arab states, as well as to authoritarianism, intolerance, and failed development. They were also responding to successive defeats by Israel, humiliation, and injustice. The first book to take stock of these critical responses, this volume illuminates the relationship between cultural and political critique in the (...) work of major Arab thinkers, and it connects Arab debates on cultural malaise, identity, and authenticity to the postcolonial issues of Latin America and Africa, revealing the shared struggles of different regions and various Arab concerns. (shrink)

This monograph explores the logical systems of early logicians in the Arabic tradition from a theoretical perspective, providing a complete panorama of early Arabic logic and centering it within an expansive historical context. By thoroughly examining the writings of the first Arabic logicians, al-Fārābī, Avicenna and Averroes, the author analyzes their respective theories, discusses their relationship to the syllogistics of Aristotle and his followers, and measures their influence on later logical systems. Beginning with an introduction to the writings of the (...) most prominent Arabic logicians, the author scrutinizes these works to determine their categorical logic, as well as their modal and hypothetical logics. Where most other studies written on this subject focus on the Arabic logicians’ epistemology, metaphysics, and theology, this volume takes a unique approach by focusing on the actual technical aspects and features of their logics. The author then moves on to examine the original texts as closely as possible and employs the symbolism of modern propositional, predicate, and modal logics, rendering the arguments of each logician clearly and precisely while clarifying the theories themselves in order to determine the differences between the Arabic logicians’ systems and those of Aristotle. By providing a detailed examination of theories that are still not very well-known in Western countries, the author is able to assess the improvements that can be found in the Arabic writings, and to situate Arabic logic within the breadth of the history of logic. This unique study will appeal mainly to historians of logic, logicians, and philosophers who seek a better understanding of the Arabic tradition. It also will be of interest to modern logicians who wish to delve into the historical aspects and progression of their discipline. Furthermore, this book will serve as a valuable resource for graduate students who wish to complement their general knowledge of Arabic culture, logic, and sciences. (shrink)

Johannes Steuchius’ disputatio uses Arabic logic to present an historical account of the development of philosophical thought in Arabia before and after the emergence of Islam. Steuchius first proposes that philosophy drew its origins from the East. His evidence for this claim is that many of the Greek philosophers, considered the forefathers of European philosophy, began cultivating their philosophical thinking as a result of exposure to ancient Eastern philosophy. After the introduction of Greek philosophy, it is agreed that dialectic was (...) among the first of the arts the Arabs practiced. (shrink)

The so-called "Theology of Aristotle" is a translation of the Enneads of Plotinus, the most important representative of late ancient Platonism. It was produced in the 9th century CE within the circle of al-Kindī, one of the most important groups for the early reception of Greek thought in Arabic. In part because the "Theology" was erroneously transmitted under Aristotle's authorship, it became the single most important conduit by which Neoplatonism reached the Islamic world. It is referred to by such thinkers (...) as al-Fārābī, in an attempt to demonstrate the agreement between Platonism and Aristotelianism, Avicenna, who wrote a set of comments on the text, and later on thinkers of Safavid Persia including Mullā Ṣadrā. Yet the "Theology" is not just a translation. It may in fact more accurately be described as a creative paraphrase, which takes frequent liberties with the source text and even includes whole paragraphs' worth of new material. Adamson's book offers a philosophical interpretation of the changes introduced in the Arabic version. It is argued that these changes were in part intended to show the relevance of Plotinus' thought for contemporary Islamic culture, for instance by connecting the Neoplatonist theory of the First Principle to theological disputes within Islam over the status of God's attributes. At the same time the paraphrase reflects a tendency to harmonize the various strands of Greek thought, so that a critique by Plotinus of Aristotle's theory of the soul is subtly changed into a defense of Aristotle's theory against a possible misinterpretation. The upshot, or so Adamson argues, is that the "Theology" needs to be read as an original philosophical work in its own right, and understood within the context of the ʿAbbāsid era. (shrink)

Although beauty, in the pre-modern Arab world, was enjoyed and promoted almost everywhere, Islam does not possess a general theory on aesthetics or a systematic theory of the arts. This is a study of the Arabic discourse on beauty. The author had to search for her evidence in written statements from a wide variety of sources, such as the Qur'an, legal, religious and Sufi texts, chronicles, biographies, belle-lettres, literary criticism, and scientific, geographic and philosophical literature. The result is a compendium (...) of references to beauty in chapters on the Religious Approach, Secular Beauty and Love, Music and Belle-Lettres, and the Visual Arts. This approach is informative and provocative. For the generalist, it provides comparative material for an understanding of the early Arab cultural context. For the specialist, it raises questions of sponsorship and purpose. (shrink)

GENERAL INTRODUCTION THE GROWTH OF THE ARABIC LINGUISTIC TRADITION: A HISTORICAL SURVEY Early grammatical thinking to the end of the second/eighth century ...

The government of the State of Ohio determined to design several mandatory programs in regular classes to help NRC’s female in mates to prepare themselves upon their release back to the community; one of the programs is Islamic teaching. It is a chance to insert and implement the innovated peaceful Islamic propagation beside the conventional one, especially in western countries like the United States of America. The chance for an innovated dakwah is open upon observing that a lot of non- (...) Muslimah in mates were curious about Islam in an inter-religious meeting. The Arabic script classis not a part of mandatory NRC programs, it is voluntary for non- Muslimin mates designed and implemented by the author. They learn to write and pronounce the Arabic alphabet from “alif’ to ‘ya’ within six weeks. This free class is to support the government programs in order to reduce recidivism among in mates, and upon completing this class they are encouraged to attending the Islamic teaching class. This paper is qualitative research using a sociology approach. The data collection for this research is using participative observation, voluntary interview, and documentation; the collected data were analyzed in the descriptive-qualitative method. The effectiveness and efficacy of the research should be measured in a quantity of non- Muslimah in mates who gradually and peacefully convert to become Muslimah after attending the Arabic script class. The benchmark of effectiveness should be affirmed in mathematic formula i.e. the effectiveness is equal to the number of Muslimah converts divided by the total participant time 100; it is x 100 = 33.33%. Among 9 non- Muslimah participants of free Arabic script class,3 of them converted to be Muslimah. (shrink)

“In France, we say ‘an angel passes by;’ in Spain, ‘a Bishop is born;’ in Portugal, ‘a poet is dead.’ I’m glad that I could place a long silence in one of my films.”In French, the expression “téléphone arabe” has two meanings: 1) An oral communication and, furthermore, a rumor or unreliable information; 2) A kid’s game which consists of whispering a word to one another in a circle: the first person whispers a phrase in the ear of the (...) second, the second tells the heard phrase to the third, and so on until the last player says it out loud, usually giving way to a collective frenzy due to the – voluntary or involuntary – deformations the initial phrase has undergone through its multiple repetitions.One day, I noticed.. (shrink)

Medieval Arabic algebra is a good example of an artificial language.Yet despite its abstract, formal structure, its utility was restricted to problem solving. Geometry was the branch of mathematics used for expressing theories. While algebra was an art concerned with finding specific unknown numbers, geometry dealtwith generalmagnitudes.Algebra did possess the generosity needed to raise it to a more theoretical level—in the ninth century Abū Kāmil reinterpreted the algebraic unknown “thing” to prove a general result. But mathematicians had no motive to (...) rework their theories in algebraic form. Because it offered no advantage over geometry, algebra remained a practical art in both the Islamic world and in Europe until the scientific uphevals of the 17th–18th centuries. (shrink)

Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the Syrian (...) Church, the Zoroastrians of Persia, and the pagans of Harran to the Islamic community, attaining its final metamorphosis in northeast Italy, where it constituted an anti-ecclesiastical influence that helped to pave the way for the Renaissance. Bibliography. Chronological Table. Index. (shrink)

Pre-modern Arabic biography has served as a major source for the history of Islamic civilization. In this 2000 study exploring the origins and development of classical Arabic biography, Michael Cooperson demonstrates how Muslim scholars used the notions of heirship and transmission to document the activities of political, scholarly and religious communities. The author also explains how medieval Arab scholars used biography to tell the life-stories of important historical figures by examining the careers of the Abbasid Caliph al- Ma'mun, the Shiite (...) Imam Ali al-Rida, the Sunni scholar Ahmad Ibn Hanbal and the ascetic Bishr al-Hafi, each of whom represented a tradition of political and spiritual heirship to the Prophet. Drawing on anthropology and comparative religion, as well as history and literary criticism, the book considers how each figure responded to the presence of the others and how these responses were preserved by posterity. (shrink)

Recent scholarship on Jacques Derrida’s work has turned toward his political and institutional engagements. I further this body of research by outlining a twofold problematic regarding the issue of “parliament.” Its first dimension concerns what I call a poli-technic of lying, which denotes that politically impactful techniques of lying demand we follow the lacunae of the polis, the phenomenality of an international public sphere and technologies of public circulation, and the relationship between the construction of categories of “peoples,” “nations,” “borders,” (...) and their “authorities” with practices of force or violence. In the following, I consider Derrida’s relation to the International Parliament of Writers (IPW) as a supplementary institution from which examination of this problematic might be situated in light of alternative traditions predicated on hospitality, and on sheltering the other as a practice inextricable from a “frank concept of truth.” I also consider the emergent possibilities this approach opens for responding to immediate conditions – attacks on the lives of writers around the world, accelerating global displacement, intensifying border closures, and unchecked police enforcement. I look toward the political unit Derrida identifies as crucial for these actions: the city as a space for frank and open speech – the ville franche. (shrink)

In this study, we want to show, through the analysis of a Christian author of the 10th. century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from the Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also (...) a work of commentary on the text of Aristotle. KEY WORDS – Aristotle. Metaphysics. Islamic philosophy. Translations into Arabic. Commentaries. (shrink)

This volume introduces the major classical Arabic philosophers through substantial selections from the key works (many of which appear in translation for the first time here) in each of the fields—including logic, philosophy of science, natural philosophy, metaphysics, ethics, and politics—to which they made significant contributions. -/- An extensive Introduction situating the works within their historical, cultural, and philosophical contexts offers support to students approaching the subject for the first time, as well as to instructors with little or no formal (...) training in Arabic thought. A glossary, select bibliography, and index are also included. (shrink)