This paper uses the Process Dissociation Procedure to explore whether people can acquire unconscious knowledge in the serial reaction time task [Destrebecqz, A., & Cleeremans, A. . Can sequence learning be implicit? New evidence with the Process Dissociation Procedure. Psychonomic Bulletin & Review, 8, 343–350; Wilkinson, L., & Shanks, D. R. . Intentional control and implicit sequence learning. Journal of Experimental Psychology: Learning, Memory, and Cognition, 30, 354–369]. Experiment 1 showed that people generated legal sequences above baseline levels under exclusion (...) instructions. Reward moved exclusion performance towards baseline, indicating that the extent of motivation in the test phase influenced the expression of unconscious knowledge. Experiments 2 and 3 revealed that even with reward, adding noise to the sequences or shortening training led to above-baseline exclusion performance, suggesting that task difficulty and the amount of training also affected the expression of unconscious knowledge. The results help resolve some current debates about the role of conscious awareness in sequence learning. (shrink)

Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

Arab and English cultures are incongruent, where the former is greatly influenced by religion when compared to the latter. This study focuses on court interpreting from Arabic into English and questions the interpreters’ objectivity when rendering religious and cultural expressions, bearing in mind that certain cultures, like the Arab and Muslim ones, have significant religious ties. To this end, fifteen transcripts were randomly collected from Canadian court hearings. The analysis showed that interpreting religious and cultural expressions can be complex, especially (...) when the original speaker attempts to transmit a notion that may have negative implications in the target language. The results also showed that court interpreters either added explanations to religious and cultural expressions or omitted them. Such additions and omissions may be used to avoid negative stereotypes other cultures have about Muslims and Arabs. The study recommends that future researchers interested in legal interpreting consider the non-verbal factors that can be observed during court hearings. The study suggests allocating extensive training sessions to interpreters on how to impartially render culture-bound expressions, mainly in the legal context. (shrink)

With the development of wireless technology, two basic wireless network models that are commonly used, known as infrastructure and wireless ad hoc networks, have been developed. In the literature, it has been observed that channel contention is one of the main reasons for packet drop in WANETs. To handle this problem, this paper presents a routing protocol named CCBR. CCBR tries to determine a least contended path between the endpoints to increase packet delivery ratio and to reduce packet delay and (...) normalized routing overhead. Moreover, throughout the active data section, each intermediate node computes its channel contention value. If an intermediate node detects an increase in channel contention, it notifies the source node. Then the source node determines another least contended route for transmission. The advantages of CCBR are verified in our NS2-based performance study, and the results show that CCBR outperforms ad hoc on-demand distance vector in terms of packet delivery ratio, end-to-end delay, and routing overhead by 4% to 9%. (shrink)

The contemporary social science in general and economics in particular are dominated by the method of logical positivism in the British tradition. In contrast to the British philosophy, 'Subjectivism and Interpretative Methodology in Theory and Practice' adopts subjectivism and interpretation methodology to understand human behavior and social action. Unlike positivism, this subjectivist approach, with its root in German idealism, takes human experience as the sole foundation of factual knowledge. All objective facts have to be interpreted and evaluated by human minds. (...) In this approach, experience, knowledge, expectation, plans, errors and revision of plans are key elements. Specifically, this volume uses the subjectivist approach originated in Max Weber's interpretation method, Alfred Schutz's phenomenology, and Peter Berger and Thomas Luckmann's sociology of knowledge to understand economic and social phenomena. The method brings human agency back into the forefront of analysis, adding new insights not only in economics and management, but also in sociology, politics, psychology and organizational behavior. (shrink)

BackgroundBurnout is a syndrome that results from stressors in the work environment that have not been successfully managed. The prevalence of burnout among schoolteachers was always controversial. COVID-19 pandemic added more stressors to teachers since they had to change their working styles in response to the pandemic lockdowns or curfews. In Saudi Arabia, the prevalence and determinants of burnout among school teachers were not measured by any other group during the COVID-19 pandemic stressors.MethodsA cross-sectional survey was conducted among 879 teachers (...) in the Jazan region, Saudi Arabia, using the Maslach Burnout Inventory, during April 2021. Multistage cluster random sampling was used.ResultsThe mean age of the participants was 41.4 years. Male teachers represented 52.6% of the participants while females represented 47.4%. Most teachers showed burnout symptoms. Consequences of burnout were observed, such as using psychotropic medications, absenteeism, lack of job satisfaction, and changing schools. Using the MBI scale, most teachers showed medium or high emotional exhaustion, low depersonalization, and low personal accomplishment.ConclusionMost teachers showed symptoms of burnout during the COVID-19 pandemic. Being an expert and ability to adapt to technology during the COVID-19 pandemic proved to effectively reduce burnout symptoms. Increasing incentives, early detection, and improving the work environment is recommended to diminish burnout consequences. (shrink)

Modal logic with counting is obtained from basic modal logic by adding cardinality comparison formulas of the form $ \#\varphi \succsim \#\psi $, stating that the cardinality of successors satisfying $ \varphi $ is larger than or equal to the cardinality of successors satisfying $ \psi $. It is different from graded modal logic where basic modal logic is extended with formulas of the form $ \Diamond _{k}\varphi $ stating that there are at least $ k$-many different successors satisfying $ (...) \varphi $. In this paper, we investigate the axiomatization of ML(#) with respect to different frame classes, such as image-finite frames and arbitrary frames. Drawing inspiration from existing works, we employ a similar proof strategy that uses the characterization of binary relations on finite Boolean algebras capable of representing generalized probability measures or finite (respectively arbitrary) cardinality measures. Our main result shows that any formula not provable in the Hilbert system can be refuted within a finite (respectively arbitrary) cardinality measure Kripke frame with a finite domain. We then transform this finite (respectively arbitrary) cardinality measure Kripke frame into a Kripke frame in the corresponding class, refuting the unprovable formula. (shrink)

In both the A?guttara Nik?ya in Pali and the Ekottarika?gamain Chinese translation, the suttas are grouped into eleven nip?tas, from the Ekaka-nip?ta/Eka-nip?ta to the Ek?dasaka-nip?ta – though in the Ekottarika?gama the nip?tas are not labelled as such. This grouping into nip?tas is based on the number of doctrinal items dealt with in the component suttas. In the Ones and Twos, it is often the case that a single original sutta has been subdivided so that its component sections become a series (...) of similarly structured derivative suttas superficially appropriate for inclusion in the Ones or Twos. Moreover, material for this process of subdividing has sometimes been provided by multiplying doctrinal sets with formulaic statements. In most of the remaining nip?tas the phenomena noted in the Ones and Twos are also present, but on a much smaller scale. In view of their Chinese counterparts in the Sa?yukta?gama, some groups of suttas in the A?guttara Nik?ya with sa?yutta-like nature were probably moved from the Sa?yutta Nik?ya to the A?guttara Nik?ya within the Pali tradition. Evidence of a comparable movement into the Ekottarika?gama is also available. The artificial suttas created by subdivision and the original suttas shared by the Ekottarika?gama and the A?guttara Nik?ya largely retained their original places at the beginning of each nip?ta, while the genuine suttas, probably earlier located in the Sa?yukta?gama and Madhyama?gama, were added progressively at the end of the growing nip?ta. (shrink)

How speech sounds are represented in the brain is not fully understood. The mismatch negativity has proven to be a powerful tool in this regard. The MMN event-related potential is elicited by a deviant stimulus embedded within a series of repeating standard stimuli. Listeners construct auditory memory representations of these standards despite acoustic variability. In most designs that test speech sounds, however, this variation is typically intra-category: All standards belong to the same phonetic category. In the current paper, inter-category variation (...) is presented in the standards. These standards vary in manner of articulation but share a common phonetic feature. In the standard retroflex experimental block, Mandarin Chinese speaking participants are presented with a series of “standard” consonants that share the feature [retroflex], interrupted by infrequent non-retroflex deviants. In the non-retroflex standard experimental block, non-retroflex standards are interrupted by infrequent retroflex deviants. The within-block MMN was calculated, as was the identity MMN to account for intrinsic differences in responses to the stimuli. We only observed a within-block MMN to the non-retroflex deviant embedded in the standard retroflex block. This suggests that listeners extract [retroflex] despite significant inter-category variation. In the non-retroflex standard block, because there is little on which to base a coherent auditory memory representation, no within-block MMN was observed. The iMMN to the retroflex was observed in a late time-window at centro-parieto-occipital electrode sites instead of fronto-central electrodes, where the MMN is typically observed, potentially reflecting the increased difficulty posed by the added variation in the standards. In short, participants can construct auditory memory representations despite significant acoustic and inter-category phonological variation so long as a shared phonetic feature binds them together. (shrink)

Objective: Stand-to-sit task is an important daily function, but there is a lack of research evidence on whether knee osteoarthritis affects the postural balance during the task. This study aimed to compare individuals with knee OA and asymptomatic controls in postural balance and identify kinematic and lower extremity muscle activity characteristics in individuals with knee OA during the stand-to-sit task.Methods: In total, 30 individuals with knee OA and 30 age-matched asymptomatic controls performed the 30-s Chair Stand Test at self-selected speeds. (...) Motion analysis data and surface electromyography were collected while participants performed the 30sCST. To quantify postural balance, the displacement of the center of mass and the peak instantaneous velocity of the CoM were calculated. The kinematic data included forward lean angles of the trunk and pelvic, range of motion of the hip, knee, and ankle joints in the sagittal plane. The averaged activation levels of gluteus maximus, vastus lateralis, vastus medialis, rectus femoris, biceps femoris, tibialis anterior, and medial head of gastrocnemius muscles were indicated by the normalized root mean square amplitudes.Results: Compared with the asymptomatic control group, the knee OA group prolonged the duration of the stand-to-sit task, demonstrated significantly larger CoM displacement and peak instantaneous CoM velocity in the anterior-posterior direction, reduced ankle dorsiflexion RoM, greater anterior pelvic tilt RoM, and lower quadriceps femoris and muscles activation level coupled with higher BF muscle activation level during the stand-to-sit task.Conclusion: This study indicates that individuals with knee OA adopt greater pelvic forward lean RoM and higher BF muscle activation level during the stand-to-sit task. However, these individuals exist greater CoM excursion in the anterior-posterior direction and take more time to complete the task. This daily functional activity should be added to the rehabilitation goals for individuals with knee OA. The knee OA group performs reduced ankle dorsiflexion RoM, quadriceps femoris, and TA activation deficit. In the future, the rehabilitation programs targeting these impairments could be beneficial for restoring the functional transfer in individuals with knee OA. (shrink)

This study aims to assess the localization of Schema.org for manuscript description in the Iranian-Islamic information context using documentary and qualitative content analysis. The schema.org introduces schemas for different Web content objects so as to generate structured data. Given that the structure of Schema.org is ontological, the inheritance of the manuscript types from the properties of their parent types, as well as the localization and description of the specific properties of the manuscripts in the Iranian-Islamic information context were investigated in (...) order to improve their indexability and semantic visibility in the Web search engines. The proposed properties specific to the manuscript type and the six proposed properties to be added to the “CreativeWork” type are found to be consistent with other schema properties. In turn, these properties lead to the localization of the existing schema for the manuscript type compatibility with the Iranian-Islamic information context. This schema is also applicable to centers with published records on the Web, and if markup with these properties, their indexability and semantic visibility in Web search engines increases accordingly. The generation of structured data in the Web environment through this schema is deemed to promote the concept of the Semantic Web, and make data and knowledge retrieval easier. (shrink)

Scholars have pointed out that the arguments for not-self recurring in the Buddhist texts are meant to refute the “self” in the Upani?ads. The Buddha’s denial of the self, however, was not only pointed at Brahmanism, but also confronted various?rama?ic trends of thought against Brahmanism. This paper investigates the extant three versions of a Buddhist text which records a debate between the Buddha and Saccaka, an adherent of a certain?rama?ic sect, over the relationship of the self and the five aggregates. (...) There exist divergences among the three versions in regard to the account of this debate. The account in sutta 35 of the Majjhima Nik?ya is generally consistent with that in s?tra 110 of the Sa?yukta?gama in Chinese translation, whereas s?tra 10 of Chapter 37 of the Ekottarika?gama in Chinese translation tells a very different story. Judging from Saccaka’s title, Niga??haputta, and his background as given in the Pali commentary, he was an adherent of Jainism. This paper demonstrates that Saccaka’s view, which was refuted by the Buddha, as stated in the two similar versions has nothing to do with Jainism, but rather it is an “invention” created by distorting Brahmanical thought. This “invention” has led the Pali commentaries and contemporary scholars to interpret the ‘self’ denied by the Buddha as what comes under one’s mastery or control, and to understand the statement “Each of the five aggregates is not self” in the Buddhist texts as denying the idea that each of the five aggregates can be seen as what comes under control. This, however, misses the point. The mainstream thought in India at that time conceived the ‘self’ or the essence of the individual or of the universe as a ‘controller’, and it is this concept that the Buddha exerted all his energy to overturn. Therefore, the account in those two versions of the text apparently has some mistake. As to the Ekottarika?gama version of the text, Saccaka’s view as stated therein is very different from what is found in the above two versions. An examination of this version shows that the views rebutted by the Buddha are very similar to those of the?j?vikas. Since the Buddhist texts frequently confuse the?j?vikas with the Jains, it is very likely that Saccaka was actually an adherent of the?j?vika faith and that this discourse is meant to criticize the?j?vika doctrines. Since the Ekottarika?gama version seems to make better sense, this version may be fairly close to the original account, while the other two versions have considerably deviated from the original. By comparing these three versions of the text, I also attempt to explore some important issues regarding the sectarian development of Buddhism, and to shed some light on the unique values of the Chinese Ekottarika?gama, which is, in terms of sectarian affiliation, significantly distant from the Pali Majjhima Nik?ya and the Chinese Sa?yukta?gama that belong to two closely related schools. (shrink)

n this paper, a non-classical axiomatic system was introduced to classify all moods of Aristotelian syllogisms, in addition to the axiom "Every a is an a" and the bilateral rules of obversion of E and O propositions. This system consists of only 2 definitions, 2 axioms, 1 rule of a premise, and moods of Barbara and Datisi. By adding first-degree propositional negation to this system, we prove that the square of opposition holds without using many of the other rules of (...) classical logic (including double negation elimination). We then show that the Propositional Substructural Logic SLe is the best logic to study Aristotelian Syllogisms. Also, based on the IFLe square of opposition, the rules of conversation and the rules of negation are completely proved in Muzaffar's logic. For this purpose, we used the monadic first-order logic with the same standard deductive apparatus of quantifiers in classical logic, plus the axioms of "some a is an a" and "some not-a is a not-a". Finally, to show that there is no existential commitment to general terms in categorical logic, the Strong Four-Valued Relevant-classical Logic KR4 was used. With the same existential interpretation of the quantifiers and the standard translation of the quarter quantified. (shrink)

The possibility of accomplishing sustainable objectives is largely connected to the management and flourishing of an organizational system which keeps human capital engaged and committed. Our study investigated the association of inspirational leadership and innovative communication with employee engagement and commitment under the lens of leader member exchange theory. Specifically, we emphasized the mediating role of mutual trust in connection to social sustainability facets. A survey of data from employees in the manufacturing sector of Yunnan, China was utilized to test (...) the hypothesized model. The study findings reported a significant association and came to the conclusion that a leader’s inspirational behavior coupled with innovative communication is a significant predictor of engagement and commitment in socially sustainable organizations. Moreover, mutual trust significantly mediated the relationship of innovative communication and inspirational leadership with employee engagement and commitment reaching the social perspective of sustainability. The current study added to the literature of sustainable organization by pointing out the social dimensions of sustainability. (shrink)

The growth of strawberry will be stressed by biological or abiotic factors, which will cause a great threat to the yield and quality of strawberry, in which various strawberry diseased. However, the traditional identification methods have high misjudgment rate and poor real-time performance. In today's era of increasing demand for strawberry yield and quality, it is obvious that the traditional strawberry disease identification methods mainly rely on personal experience and naked eye observation and cannot meet the needs of people for (...) strawberry disease identification and control. Therefore, it is necessary to find a more effective method to identify strawberry diseases efficiently and provide corresponding disease description and control methods. In this paper, based on the deep convolution neural network technology, the recognition of strawberry common diseases was studied, as well as a new method based on deep convolution neural network strawberry disease recognition algorithm, through the normal training of strawberry image feature representation in different scenes, and then through the application of transfer learning method, the strawberry disease image features are added to the training set, and finally the features are classified and recognized to achieve the goal of disease recognition. Moreover, attention mechanism and central damage function are introduced into the classical convolutional neural network to solve the problem that the information loss of key feature areas in the existing classification methods of convolutional neural network affects the classification effect, and further improves the accuracy of convolutional neural network in image classification. (shrink)

BackgroundEmergency separation of conjoined twins is performed when one twin is already dead or dying and threatens the survival of the other. The particular decision to perform an emergency separation of conjoined twins provides an ethical dilemma that needs special attention. Adding to the complexity of surgical and postsurgical management in emergency separation, ethical and sociocultural aspects further complicate decision-making.Case presentationFrom 1987 to 2022, 18 conjoined twin separations were performed in our centre. This paper describes three conjoined twin emergency separations. (...) In the first case of thoracoomphalopagus babies at nine days of age, one baby was diagnosed with necrotizing enterocolitis with frequent desaturation and seizures, and the other baby was healthy. Emergency separation was performed on the twelfth day of age; unfortunately, neither baby survived the surgery. In the second case, emergency separation was performed on the 110th day of life due to sepsis in one baby. The nonseptic twin passed away six hours after surgery, while the septic twin died 12 days after surgery due to wound dehiscence and abdominal sepsis. The third case was of an omphalopagus conjoined twin with a parasitic twin. The healthy baby was deemed nonviable but found to be healthy upon birth. Immediate emergency separation was performed at 2 h of age. The living baby survived the surgery but passed away two months later.ConclusionsWhen separation is deemed necessary to save one twin, it becomes difficult to apply standard ethical medical reasoning. The decision to separate results in most cases in very high-risk surgeries with poor outcomes during surgery and postsurgery. Compounded by the complexity of the case, sociocultural and religious aspects further add to the dynamics of decision-making. A multidisciplinary team must work together with a health ethics committee and navigate through this ethical conundrum with the patient and family at its decision-making centre to decide on the best plan of care. (shrink)

BackgroundThis study aimed to elucidate the influence of dementia etiologies on the degree of caregiver burden and determine which factors predict a high caregiving burden.MethodsThis 18-month retrospective cohort study enrolled 630 patients and their caregivers from the Dementia Center of Changhua Christian Hospital. The care team performed face-to-face interviews every 6 months, for 18 months from when a diagnosis of dementia was made. The primary outcome was the change in Zarit Burden Interview scores. Generalized estimating equations were used for the (...) longitudinal data analysis.ResultsParticipants with Lewy body disease had a significantly higher caregiving burden compared with those with Alzheimer's disease after adjusting for patient and caregiver features. Caregivers of mixed-type dementia and frontotemporal dementia experienced a greater burden than caregivers of AD, at 6- and 18-month follow-up. Patients with more severe dementia, neuropsychiatric symptoms, being cared for by more than two caregivers, or utilizing social resources were associated with higher ZBI scores; the depressive mood of caregiver also predicted higher ZBI scores.ConclusionThis longitudinal study demonstrated that caregiver burden was influenced by the underlying dementia etiology of patients. The dementia care team should provide personalized education and transfer patients and caregivers to appropriate resources, especially for high-risk populations. (shrink)

This study investigates the impacts of intellectual capital through Value-Added Intellectual Capital (VAIC) and its components: human capital efficiency (HCE) and structural capital efficiency (SCE) on financial performance in terms of return on assets (ROA) and return on equity (ROE). In addition, this study compares the effects between firms from financial and pharmaceutical industries. A total of 149 Vietnamese firms comprising of 108 financial firms and 41 pharmaceutical firms were examined. Based on the findings, VAIC and HCE show beneficial impacts (...) on both financial performance measures, ROA, and ROE. However, SCE shows adverse and beneficial implications on ROA and ROE, respectively. In terms of industry comparison, VAIC has positive effects on ROA and ROE among the firms from financial industry, whereas it has no effect in the firms from pharmaceutical industry. The effect of HCE on ROA is stronger in the firms from financial industry than firms from pharmaceutical industry while the effect of HCE on ROE is stronger in the firms from pharmaceutical industry than firms from financial industry. The effect of SCE on ROA is stronger in the pharmaceutical firms than financial firms while the effect of SCE on ROE is stronger in the financial firms than pharmaceutical firms. Lastly, the implications of the importance of knowledge-based resources on value creation were elaborated. (shrink)

In this volume, Angelika Brodersen examines how elements of Māturīdite tradition and processes of transformation occur in Nūr al-Dīn al-Ṣābūnī’s _Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn_, which contributed to the consolidation of the Māturīdiyya as a Sunni school. Im vorliegenden Band untersucht Angelika Brodersen, wie sich im _Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn_, des māturīditischen Gelehrten Nūr ad-Dīn aṣ-Ṣābūnī sowohl Elemente māturīditischer Tradition als auch Transformationsprozesse verfolgen lassen, die zur Konsolidierung der Māturīdiyya als sunnitische Schulrichtung beitrugen.

Ahmed b. Hanbel, vefatıyla neticelenen hastalığı esnasında oğlu Abdullah’tan, şu hadisin el-Müsned’inden çıkartılmasını istemiştir: “Allah Rasûlü ‘Ümmetimi Kureyş’ten şu grup helâk edecek’ buyurunca oradakiler ‘(bu durumda) bize neyi emredersin?’ diye sordular. O da ‘İnsanlar onlardan uzak durup ayrılsalar!’ cevabını verdi”. Ahmed b. Hanbel bu hadisin, diğer rivayetlerle çeliştiğini düşünmektedir. Oğlu Abdullah’a göre bu hadisin çeliştiği rivayetler, Hz. Peygamber’in idarecilere itaat etmeyi ve onlardan kaynaklanan yanlışlara karşı sabırlı olmayı emrettiği haberlerdir. Ahmed b. Hanbel’in tavrı ve bunun sebebi esasen açık ve net (...) gibi görünmektedir. Buna rağmen daha sonra gelen ilim adamları, onun bu tavrı ile ilgili farklı değerlendirmeler yapmışlardır. Bu değerlendirmelerden birine göre İmam’ın tavrı, kendi açıklamasında da dikkat çektiği üzere hadisin şaz olması yani halkın idarecilerle ilişkilerini düzenleyen diğer rivayetlerle çelişmesidir. Bu bakış açısı, İmam’ın açıklamasıyla uyum içinde olmasına ilaveten aynı hadisin Buharî ve Müslim gibi meşhur muhaddisler tarafından nakledilmesi açısından da önemlidir. Zira bu yorumun ulaştığı sonuca göre Buharî ve Müslim’in sadece sahih olan hadisler ihtiva ettikleri iddiasıyla takdim ettiği el-Câmi‘u’s-sahîh isimli eserlerinde, bu şarta uymayan rivayetler de bulunabilmektedir. Bununla birlikte söz konusu hadisin hem sened hem de metni üzerinde yapılan incelemeler şaz iddiasının doğru olamayacağını göstermektedir. Nitekim hadisi nakleden dört ravinin tamamı, içinde Ahmed b. Hanbel’in de bulunduğu münekkitler tarafından güvenilir bulunmuştur. Nitekim İmam, el-Müsned’inde bu ravilerin çok miktarda hadisine yer vermektedir. Hadisin metin açısından da şaz olmadığını söylemek mümkündür. Zira metnin birinci cümlesi olan “Ümmetimin helâki Kureyş’in elinden olacak” şeklindeki tespiti, farklı onlarca hadiste görebilmek mümkündür. Bu hadislerden pek çoğu el-Müsned’de bizzat Ahmed b. Hanbel tarafından da nakledilmiştir. Şaz addedilen kısmın “İnsanlar onlardan uzak dursalar” şeklindeki ikinci cümle olması da pek muhtemel görünmemektedir. Zira zalim idarecilere karşı bundan çok daha şiddetli tepkileri emreden hadislerden onlarcası yine bizzat Ahmed b. Hanbel tarafından nakledilmiş durumdadır. Ahmed b. Hanbel’in, bu hadisi kitabından çıkarmak istemesinin sebebi bağlamında ortaya atılan ikinci iddiaya göre İmam, dönemin yönetimiyle iyi geçinmek amacıyla böyle bir talepte bulunmuştur. Zira bu dönemde Abbasî iktidarı, hadisçileri büyük bir sıkıntıya sokan Mihne sürecine son vermiş, ulemaya karşı yumuşama politikası gütmeye başlamıştır. Ahmed b. Hanbel de yönetimin bu uzlaşma arzusuna olumlu cevap vermiş ve bu çerçevede idareciye karşı sergilenecek sert tutuma işaret eden hadisleri kitabından çıkarmak istemiştir. Fakat bu iddia da yaşadığı dönemde iktidara karşı takındığı tavır sayesinde toplum önderi haline gelmiş Ahmed b. Hanbel gibi bir şahsiyetle uyuşmaz. Zira o idareci ve toplum arasındaki ilişkilerin keyfiyeti ve sıhhati konusunda gerek tavsiyeleri gerekse fiilî tatbikatı ile örnek ve simge haline gelmiştir. Hayatını Hz. Peygamber’in mirası olan hadisleri nakletmeye ve doğru anlaşılmasına hasreden böyle bir şahsiyetin, sırf iktidarla iyi geçinmek adına, sened ve metin itibariyle usûl problemi olmayan rivayetleri el-Müsned’den çıkartılması emrini vermesi çok da doğru görünmemektedir. Bu konuda yapılan üçüncü yoruma göre Ahmed b. Hanbel’in bu hadise yönelik tavrı, manasının istismara müsait olmasıdır. Nitekim İmam’ın bizzat kendisi, ehl-i bid‘attan bazılarının bu hadisi delil getirip iktidara karşı toplumda ayrımcılık yaratacak davranışlara yöneldiğini söylemiştir. Elimizde bu son yorumu güçlendiren başka veriler de vardır. Nitekim o aynı tavrı, iktidara karşı silahlı mücadeleyi emreden başka hadisler hakkında da göstermiş; bunların kitabından çıkartılmasını istemiştir. Bu tavrından anlaşıldığına göre Ahmed b. Hanbel, zalim idareciye karşı, toplumda kargaşa ve fesada sebep olacak fiilî ve silahlı mücadeleye kalkışılmasını istememektedir. Öyleyse denilebilir ki İmam’ın söz konusu hadisle ilgili tavrı, hadisin özellikle “insanların böyle idarecilerden uzak durması” yönündeki ikinci cümle ile ilgilidir. Zira İmam’ın yaşadığı dönemde Mutezile ve Haricîler gibi bazı gruplar böyle hadisleri delil getirerek toplumda tefrikaya sebebiyet vermişlerdir. Bunu bilen ve bizzat gören İmam, böyle grupların toplumsal birlik karşıtı amaçlarına alet edilebilir düşüncesiyle idarecilere karşı “uzak durmaya çalışmak” gibi basit gibi görünen tepkilere yer veren hadislerin bile kitabından çıkarılmasını istemiştir. Sonuç olarak ifade etmek gerekirse onun bu hadis hakkındaki “diğer rivayetlerle çelişiyor” şeklindeki tavrını, “Müsned’imde oluşturmaya çalıştığım ideal idareci-toplum ilişkisi ile çelişiyor” şeklinde anlamak gerekecektir. (shrink)

Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm, 1263-1328; criticism and interpretation; Islamic philosophy.

Series: Studies in Theology and Religion (STAR), Am 15. April 1799 beendete Friedrich Schleiermacher seine "Reden über die Religion". Die rhetorisch und stilistisch sehr geschickt verfasste (und anonym veröffentlichte) Erstlingsschrift des später berühmten Predigers, Universitätsprofessors und Schriftstellers hat bis heute ihre Anziehungkraft behalten. Aus Anlass der Zweihundertjahrfeier hat die Niederländische Forschungsgesellschaft für Theologie und Religionswissenschaften (NOSTER) zusammen mit der Theologischen Fakultät Tilburg einen Studientag veranstaltet. Zwei Ziele wurden dabei verfolgt: erstens die Situierung der "Reden" in ihrer Entstehungszeit und in der (...) heutigen Zeit sowie zweitens die systematisch-theologische Vertiefung zentraler Themen der "Reden", Schleiermachers Verständnis der Religion in der 2. Rede und seine Christologie in der 5. Rede. Dieser Band enthält die Beiträge zu dieser Tagung und ein Protokoll der spannungsreichen Diskussion, verfasst von Nico Schreurs (Tilburg), das auf viele Forschungsergebnisse und Forschungsdesiderate hinweist. Die Beiträge stammen von Günter Meckenstock, Herausgeber der Kritischen Schleiermacherausgabe und renommierter Kenner der historischen Lage um 1800, Ad Willems, Übersetzer der "Reden" ins Niederländische, Christian Albrecht (Tübingen, jetzt Bochum) und Claus-Dieter Osthövener (Halle an der Saale). Inhalt Die Aufnahme der "Reden" in Schleiermachers Zeitgenossenschaft Günter Meckenstock Zur Aktualität von Schleiermachers "Reden" aus dem Jahre 1799: Ein kontextueller Deutungsversuch Ad Willems Die Ermöglichung von Korrelativität: Religion als "Anschauung und Gefühl" in Schleiermachers zweiter Rede Christian Albrecht Die Christologie der "Reden" Claus-Dieter Osthövener Religion als Ausdruck des gestimmten Gefühls: Schleiermachers. Sicht der religiösen Erfahrung in den "Reden" Wessel Stoker "... etwas ausser und über der Menschheit... " Schleiermachers Religionsbegriff in den "Reden". Postmodernismus avant la lettre? Dick Boer Die Präsenz Spinozas in Schleiermachers "Reden" Rinse Reeling Brouwer Von einer romantischen hin zu einer transzendental-philosophischen Bewusstseinstheorie Jacques Laurent Das Tilburger Symposium über Schleiermachers "Reden" Protokoll der Diskussion Nico Schreurs NAMENREGISTER. (shrink)

The Rhetorical Fabric of the Traditional Arabic Qaṣīda in Its Formative Stages: A Comparative Study of the Rhetoric in Two Traditional Poems by ʿAlqama l-Faḥl and Bashshār b. Burd. By Ali Ahmad Hussein. Abhandlungen für die Kunde des Morgenlandes, vol. 98. Wiesbaden: Harraaaowitz, 2015. Pp. xv + 292. €78.

Il saggio è dedicato ad illustrare la figura di Riccardo Rufo di Cornovaglia del quale si conosce assai poco, soprattutto dal punto di vista biografico. Nella prima parte dello studio l'A., dopo aver tracciato brevemente un profilo della vita e delle opere dell'autore, passa a confutare tre posizioni storiografiche in base alle quali si afferma che 1) Rufo non era ancora maestro quando entrò nell'Ordine dei Minori 2) non avrebbe composto alcun commento alla Metafisica o ad alcuno dei libri naturales (...) di Aristotele 3) le sue lezioni su Aristotele non sarebbero state presentate a Parigi. È al secondo punto che l'A. ha dedicato più attenzione: Rufo infatti non solo sarebbe autore di un commento alla Metafisica che esercitò una notevole influenza su alcuni autori tra cui Ruggero Bacone, Roberto Grossatesta e Bonaventura da Bagnoregio. All'interno del dibattito de aeternitate Rufo fu fortemente influenzato dal Filopono: egli infatti fu il primo ad utilizzare gli argomenti contra basati sulla nozione di infinito, notoriamente ascritti a Bonaventura. Il suo intervento fu molto importante anche per quanto riguarda la dottrina dell'impetus e la discussione sui corpi celesti. (shrink)

Abu al-Walid Muhammad ibn Ahmad ibn Muhammad ibn Rushd (ca. 1126-98), who came to be known in the Latin West as Averroes, was born at Cordoba into a family prominent for its expert devotion to the study and development of religious law (shar'ia). In Arabic sources al-Hafid (“the Grandson”) is added to his name to distinguish him from his grandfather (d. 1126), a famous Malikite jurist who served the ruling Almoravid regime as qadi (judge) and even as imam (prayer (...) leader and chief religious authority) at the magnificent Great Mosque which still stands today in the city of Averroes' birth and where Averroes himself served as Grand Qadi (chief judge). When the governing regime changed with the success of 'Abd al-Mu'min (r. 1130-63), founder of the Almohad (al-Muwahhidun) dynasty, the members of the family continued to flourish under a new religious orientation based on the teachings of the reformer, al-Mah. di ibn Tumart (d. ca. 1129-30). Although insistent on the strict adherence to religious law, Ibn Tumart's teachings were at the same time equally insistent on the essential rationality of human understanding of the existence and unity (tawhid) of God and his creation as well as the rationality of the Qur'an and its interpretation. (shrink)

Abū-Hiffān _ c _Abd-Allāh Ibn-Aḥmad Almihzamī was an important transmitter of the Arabic literature of the ninth century AD / III H. The compilation of stories that he recorded about Abū-Nuwās became an authorized reference regarding to the production of this _innovative_ poet. _The Stories of Abū-Nuwās_ contribute to the fabulous tales that are placed in the era of the Abbasid caliphs with themes of wine and eroticism. The following introduction and translation of the narrative _An anecdote of him with (...) three_ intends to transpose into Brazilian Portuguese the fragment of this important moment of the literature in Arabic language, from the first centuries of Islam. (shrink)

L'artefice della diffusione dei trattati di Egidio Romano in ambiente ebraico fu Yehudah Romano, quasi contemporaneo dell'autore latino ed egli stesso autore di molte opere in lingua ebraica che circolarono nei secc. XIV-XVI. I suoi testi furono parzialmente letti da Pico della Mirandola, per il quale Flavio Guglielmo Raimondo Mitridate tradusse in latino l'inizio del commento all'Opus creationis. Inoltre Yehudah tradusse dal latino alcune opere del corpus aristotelico, facendo ampio uso dei commenti egidiani, e alcune parti dei trattati di Alberto (...) Magno, Tommaso, Angelo da Camerino e del De unitate intellectus di Gundisalvi. L'A. annota che per quanto riguarda alcune discipline, come ad esempio la logica e la retorica, la sola autorità accettata è Egidio. La fedeltà sintattica delle traduzioni di Yehudah fa sì che le sue versioni abbiano un valore quasi equivalente alla fonte primaria per l'ed. critica degli scritti egidiani. (shrink)

Il testo vuole testimoniare della piena partecipazione delle scienze sociali alla storia delle scienze, in un quadro di sviluppo che prevede la ricezione in Europa della riforma della filosofia naturale attuata da Francesco Bacone nel XVII secolo e recepita nel principio dell’induzione da Auguste Comte in Francia e da Herbert Spencer in Inghilterra. I temi della fondazione delle scienze sono quindi al centro dell’opera di ricostruzione di eventi cruciali. L’investigazione della natura e del mondo empirico da parte dell’uomo sociale si (...) svolge attraverso i secoli nei modi prescritti dalla filosofia naturale, laddove la tradizione antica e medioevale lasciava irrisolti alcuni problemi di tipo finalistico e vitalistico. Nel Cinquecento e soprattutto nel Seicento assistiamo ad una certa ripresa di tematiche suscitate dall’atomismo e dal meccanicismo in concomitanza del declino della fisica aristotelica. Nel secolo di Cartesio, che rifiutava l’atomismo, la ricerca di una teoria della materia dominò la scena nonché quella del movimento rettilineo uniforme che determinava lo stato di quiete dei corpi, come si nota nei Principia philosophiae del 1644 (pubblicati in francese nel 1647). Il principio che la conoscenza derivasse soltanto dall’interpretazione e dal commento dei testi antichi, sotto una certa forma di principium potestatibus, fu gradualmente sostituito da una filosofia della storia del progresso incarnata nell’ambito della conoscenza scientifica dal metodo sperimentale. La Rivoluzione scientifica culminò con l’applicazione di questa metodologia nella filosofia naturale, nelle scienze della vita (biologia, anatomia, zoologia, botanica), nella medicina e nella chimica, nella fisica (ottica, magnetismo, termologia, elettricità) nonché nella scoperte di William Harvey sulla pressione del sangue, di Evangelista Torricelli sulla pressione dell’atmosfera, Francesco Redi sui corpi viventi e Isaac Newton sulla natura della luce. In particolare, Newton seppe sintetizzare la tradizione dell’empirismo inglese, che va da Ruggero Bacone e Guglielmo di Ockham a John Locke, suo contemporaneo. Il contesto di sviluppo delle idee illuministiche e del positivismo in Francia segnò l’evolversi in Occidente della riflessione più matura sulle scienze e sulle scienze sociali nei vari contesti storico-concreti dove la filosofia naturale poté essere interpretata alla luce di nuove scoperte, le quali dovevano segnare, a loro volta, il momento incisivo di una azione progressiva dell’uomo condotta sulla natura stessa e, in modo tale da fare risaltare, infine, il passaggio al mondo della cultura del progresso. Come è noto, l’idea del progresso sta alla base di tante teorizzazioni della società a partire dal XVIII secolo. Per questo, basterà anche ricordare ciò che Kant pensasse dell’ Illuminismo quando affermava: “L’illuminismo è l’uscita dell’uomo dallo stato di minorità che egli deve imputare a se stesso. Minorità è l’incapacità di servirsi del proprio intelletto senza la guida di un altro. Questa minorità è imputabile a se stesso, se la causa non dipende dalla mancanza di intelligenza ma da mancanza di decisione e del coraggio di far uso del proprio intelletto senza essere guidati da un altro. Sapere aude! Abbi il coraggio di servirti della tua propria intelligenza. È questo il motto dell’illuminismo.” La stessa identificazione data da Auguste Comte nel suo Cours all’uso del termine ‘positivo’ cercava di spiegare come si potesse “considerare tutti i fenomeni come assoggettati a leggi naturali ed invariabili, la scoperta e la riduzione al minor numero possibile delle quali è il fine di tutti i nostri sforzi, considerando inoltre come assolutamente inaccessibile e vuota di senso la ricerca di quelle che si chiamano cause, sia cause prime che quelle finali” (Cours de philosophie positive, I). Al cospetto del nuovo modo di pensare e di operare i temi fondanti dell’intervento umano sulla natura circolavano in concomitanza della diffusione dei saperi scientifici, di quei saperi che si erano manifestati quindi in forma di pratiche illuministiche, cioè di un insieme di ragioni teoriche e pratiche poste in relazione tra loro a beneficio del mondo sociale circostante. Gradualmente anche il tema della rappresentazione dei fenomeni della vita si rapporta allo sviluppo della nuova filosofia naturale, tenendo conto del fatto che le scienze raggiungono uno stadio positivo nonché astratto e concreto (v. Herbert Spencer, The Classification of the Sciences). Ciò sarebbe sufficiente per spiegare il nesso esistente tra le scienze e i fenomeni vitali organici, cioè quel collegamento tra lo sviluppo filosofico e scientifico e il progresso dell’ambiente natura-le e sociale. (shrink)

L’articolo si pone il problema del perché Vico avesse pensato alla sua impresa come ad una scienza e si fosse occupato di confrontarla con la scienza della natura. Si passano in rassegna l’uso di concetti come degnità, assiomi, postulati, tenendo fermo che Vico non fu né un cartesiano, né un galileiano, e come non si lasci racchiudere nelle gabbie dell’apriorismo e del platonismo: egli ha solo fatto sue alcune idee o tesi presenti entro quelle tradizioni. Vico si guarda bene dall’effettuare (...) una scelta precisa e definitiva tra quelle realtà alle quali attribuiamo oggi il nome di razionalismo e empirismo. Si richiama contemporaneamente e negli stessi testi sia alla tradizione del geometrismo cartesiano sia a quella di Bacone e delpensiero dei baconiani del tardo Seicento, facendone un uso alquanto libero. L’articolo contiene inoltre osservazioni su Vico lettore di Cogitata et visa e di De dignitate et augmentis scientarum di Bacone. (shrink)

Sigieri di Brabante, maestro di filosofia presso la facoltà delle arti dell'università di Parigi, fu uno dei principali esponenti di quell'"aristotelismo radicale" che costituì uno dei principali obiettivi delle condanne del vescovo Étienne Tempier del 1270 e del 1277. Il De aeternitate mundi è la testimonianza di un corso tenuto da Sigieri nel 1272 sul problema se la specie umana sia stata creata nel tempo. Vengono qui esaminate sia in generale le tesi di Sigieri riguardo ai diversi argomenti affrontati, sia (...) nello specifico il problema della causazione per intermediari. Quest'ultimo tema rimanda non solo alle altre opere in cui Sigieri ha affrontato tali problematiche, ma anche ad una tradizione che trae le sue origini nella filosofia greca classica e si sviluppa nel medioevo latino e arabo. Segue la traduzione del testo di Sigieri, condotta sull'edizione critica curata da Bernardo Carlos Bazán. (shrink)

Diese neueste Buchveröffentlichung von Professor Vincenzo RUGGIERI SJ, der am Pontificio Istituto Orientale in Rom byzantinische Archäologie und byzantinische Geschichte lehrt, stellt einige archäologische byzantinische Stätten aus seinem traditionellen Forschungsgebiet in der historischen Kirchenprovinz Karien vor, die im westlichen Kleinasien gelegen war. Hier wartet R. nun zum größten Teil mit von ihm selbst aufgefundenen und erforschten Monumenten auf und das vorgelegte Werk kann als die geographisch nördliche Fortsetzung der im selben Verlag bereits im Jahre 2003 erschienenen stattlichen und sehr umfangreichen (...) Monographie über die frühchristlichen und byzantinischen Denkmäler am Golf von Keramos (V. RUGGIERI, Il golfo di Keramos. Dal tardo-antico al medioevo bizantino. Soveria Mannelli 2003. 441 S.; vgl. dazu nun auch die Rezension von: M. DENNERT, Oriens Christianus 89 (2005), 295–297.) begriffen werden – dieser Meeresarm gehört übrigens auch zu Karien. Zugrunde liegen beiden Buchpublikationen Ergebnisse etlicher in den 1990er Jahren durchgeführter systematischer Geländebegehungen (‚Surveys‘) des Forschungsteams um R., von denen an einigen auch der Verfasser dieser Zeilen mitgewirkt hat; vgl. A. Zäh, OCP 63 (1997) 147 ff. Die hier vorgestellten bisher zum größten Teil neu aufgefundenen und hiermit bekannt gemachten byzantinischen Denkmäler sind auf der Halbinsel von Halikarnassos (heute: Bodrum) und im westlichen Karien (Myndos, Bargylia) gelegen – des Weiteren werden hier einige Binnen-Orte in Zentralkarien (Euromos, Mylasa, Labraunda, Stratonikeia und Lagina) und viele weitere kleinere Fundorte vorgestellt. Die großen historischen Stätten des nördlichen Karien, wie Milet, Aphrodisias (Stauroúpolis) oder Antiocheia ad Meandrum, werden nicht behandelt. Die hier vorgeführten Orte und Regionen verfügen über eine stattliche Anzahl von Denkmälern, die nun nicht minder bedeutender sind als der Denkmälerbestand am Golf von Keramos, und das mag damit die hier vorgelegte zusammenfassende weitere monographische Abhandlung rechtfertigen. Denn das Werk fasst die wesentlichen Ergebnisse der Ruggieri-Forschungen der 1990er Jahre zusammen, die bisher über diverse JÖB- und OCP-Artikel verstreut erschienen sind (im Literaturverzeichnis Bibliografia S. 32 f. teilweise aufgeführt) und aus, einschränkend erst im Untertitel genannten, diversen Poleïs und deren Umland in Karien stammen. Das Buch bringt aber im Gegensatz zu diesen Artikeln auch gute farbige Abb. der hier entdeckten byzantinischen Wandmalereien und führt ebenso diverse Fußbodenmosaike und Bauskulpturfragmente erneut – zum Teil allerdings bisher auch völlig unbekanntes Material – in übersichtlicher Art und Weise vor. Das Werk ist als eine Gesamtschau der Ruggieri-Entdeckungen in diesem Gebiet anzusprechen. R. ist dem Kleinasien-Kenner seit langem als ein detailverliebter Beobachter und Auffinder sowie hartnäckiger Initiator und fortwährend laufender verlässlicher Motor einer planmäßigen christlichen kunstgeographischen Erschließung nicht nur dieser Region bekannt – wie es auch diese Publikation eindringlich veranschaulicht. (shrink)

L'A. pubblica una quaestio di Gilberto di Stratton, contenuta nel ms. Assisi, Bibl. Comunale, 158 dal titolo Utrum aliquod eviternum potuit fuisse Deo coeternum che, a suo avviso, rappresenta forse il primo esempio di difesa della posizione assunta da Tommaso all'interno del dibattito de aeterniate mundi, posizione che, come è noto, fu oggetto di condanna nel 1277 . Nella breve introd. che precede il testo, l'A. sottolinea il fatto che Gilberto oltre a riprendere e ad assumere la posizione di Tommaso, (...) ed in particolare quella della non contradditorietà tra l'esse factum e l'esse aeternum, mostra di conoscere le critiche che aveva mosso Bonaventura al Doctor angelicus e gli argomenti ex infinito formulati dal maestro francescano per dimostrare l'inizio temporale del mondo. Di Gilberto esiste un'altra quaestio contenuta nello stesso ms. e che sembra una versione alterata del De aeternitate di Tommaso e che l'A. ha pubblicato con O. Argerami in Leiden 1993. (shrink)

Abu Hanifa's theological ideas were not represented at the same level in every region where Hanafism spread. Although Iraq is the region where Abu Hanifa's jurisprudence views were systematized, Abu Hanifa's theological views were largely developed in the Transoxiana region. However, followers of Abu Hanifa in different regions adopted and defended the distinctive views of Hanafism. However, while in some regions these views were limited to basic theological ideas, in others a systematization was made based on this and thus a (...) comprehensive theological structure was formed. The followers of Abu Hanifa in the Transoxiana region are among the leading Hanafis who established a traditional theological structure around his views. This theological structure, which was called Maturidism in the process, was limited to the region where it was born for a long time and was spread to the west from the 11th century. When the Maturidis, who had a rich literature, came to the west, they encountered small and scattered Hanafi masses who regarded the theological views of the sect as consisting of basic theological ideas. Although they belong to the same fiqh tradition, this theological difference between them has created a new ground on which the two Hanafi factions will interact. With the power of their theological knowledge, the Maturidis tried to include the Hanafis in Iraq and Syria in their theological traditions with the texts they wrote as well as their teaching activities. Ahmad b. Muhammad al-Ghaznawi (d. after 593/1197), one of the Maturidis who migrated to the west, draws attention as one of the names that took part in this effort. His works called Usul al-din and al-Hawi al-qudsi are the first examples where this effort is clearly reflected in the texts. In these works, al-Ghaznawi uses the phrases of al-Aqīdah al-Tahawiyyah either exactly or with some minor changes, and adds Maturidi-specific views, especially the attribute of takwin. With this, al-Ghaznawi, on the one hand, reveals the compatibility of al-Aqīdah, which is the main text of non-Maturidi Hanafis, with Maturidi views, on the other hand, carries the Maturidi views to them with the expressions he added to the text. In this study, this activity of Ghaznawi, which can be described as a synthesis of al-Aqīdah al-Tahawiyyah and Maturidism, will be tried to be revealed in detail through the mentioned works. (shrink)

La fantasia popolare è stata sempre affascinata dalla possibilità che tra le pagine di antichi manoscritti si celassero arcani segreti, la cui rivelazione potesse conferire poteri occulti. Libri costati enormi sacrifici, che erano stati per i loro autori una ragione di vita e, al tempo stesso, la fonte di mille pericoli. La “Magia Naturalis” di Giovan Battista Della Porta fu uno dei testi più diffusi fra XVI e XVII secolo. Attorno ad esso ruotò per decenni un ampio dibattito, che spaziava (...) dalla magia alla scienza, dalla filosofia alla teologia. -/- Popular imagination has always been fascinated by the possibility that arcane secrets were hidden among the pages of ancient manuscripts, the revelation of which could confer occult powers. Books that required enormous sacrifices, which had been a reason for living for their authors and, at the same time, the source of a thousand dangers. Giovan Battista Della Porta's “Magia Naturalis” was one of the most widespread texts between the 16th and 17th centuries. A wide debate revolved around it for decades, ranging from magic to science, from philosophy to theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"Un editore, un dotto studioso … silenzioso e costante, instancabile": con questo elogio, in occasione della presentazione del Supplementum ad Bullarium Franciscanum di P. Cesare Cenci, O.F.M., presso l'università francescana di Via Merulana , P. Sergio Pagano, B., Prefetto dell'Archivio Segreto Vaticano, tracciava il profilo umano ed intellettuale dell'autore, elogiandone l'attesa pubblicazione come opera "in cui si coniugano diverse virtù "storiche" – per dir così – come l'accortezza diplomatica (...) necessaria per la comprensione tipologica dei testi, la destrezza paleografica nella lettura delle non facili grafie delle fonti , l'erudizione che sorregge le note, la visione matura dei problemi legati all'Ordine francescano e, non ultimo, il solido possesso di uno stile latino, molto vicino alla stessa terminologia coeva curiale delle fonti, che si diffonde in tutta l'opera" , 459-60.A distanza di quasi tre anni, martedì 16 gennaio 2007, nella splendida coreografia neogotica dell'Aula "Sant'Antonio" della Pontificia Università Antonianum di Roma, in occasione della Festa dell'Università e del Gran Cancelliere, si è svolta la cerimonia di conferimento della laurea "honoris causa" in Teologia al Prof. P. Cesare Cenci, docente di Codicologia.Hanno partecipato al solenne atto accademico – il quale ha avuto un solo precedente, che risale al 17 novembre 1955, con la consegna del medesimo riconoscimento al biblista francescano P. Gabriele Maria Allegra – il Vicario della Provincia Veneta di S. Antonio di Padova , P. Vittorio Bellè, Definitori Generali dell'Ordine francescano, decani e professori dell'Antonianum, rappresentanti delle università ecclesiastiche romane, P. Servus Gieben dell'Istituto Storico dei Cappuccini, membri del Collegio "S. Bonaventura" dei PP. Editori di Grottaferrata, il nipote Luciano Cenci, accompagnato dalla gentile consorte e figlio, ed esponenti del mondo accademico romano e nazionale.L'esecuzione di brani di Bach da parte del soprano Alessandra Migliorini ha introdotto la cerimonia. Il Segretario Generale dell'Antonianum, P. Marek Wach, O.F.M., ha ricordato le tre principali virtù di P. Cenci: la fedeltà assidua allo studio, la serietà della competenza che richiede disciplina e la passione per la ricerca scientifica, uno stile di vita che gli ha consentito di coniugare la vocazione della minoritas francescana con quella del ricercatore erudito.Ha fatto seguito l'intervento del Rettore, Prof. P. Johannes B. Freyer, O.F.M., che ha riferito le partecipazioni e le felicitazioni ricevute, tramite l'invio di telegrammi, fax ed e-mail, da esponenti del mondo accademico nazionale ed internazionale, in particolare specialisti nel settore del francescanesimo, dalla Società Internazionale di Studi Francescani e dalla Conferenza mondiale dei Rettori delle Università francescane, che si sono incontrati a Denver nella settimana che ha preceduto la cerimonia di consegna del prestigioso riconoscimento accademico al dotto francescano.P. Freyer ha ripercorso le tappe salienti del percorso biografico di P. Cenci: nato a Costalunga di Monteforte d'Alpone il 5 gennaio 1925, nel 1936 entrò nell'ordine francescano nel Collegio Serafico di Chiampo . Dopo il noviziato a S. Francesco del Deserto , compì gli studi liceali a Cormons , Monselice e Chiampo ; nel biennio 1945-46 studiò teologia a S. Michele in Isola e Motta di Livenza , dove, il 25 marzo 1947, emise la professione solenne. Il 26 giugno 1949 venne ordinato sacerdote da Mons. Giuseppe Zaffonato, Vescovo di Vittorio Veneto.Dopo essere stato destinato ad un centro missionario di cultura, del quale era stata programmata l'istituzione in Egitto presso Il Cairo , chiese di partire missionario per l'America centrale . I superiori decisero diversamente: venne inviato a studiare teologia morale presso il Pontificio Ateneo Antonianum di Roma . Terminato il curriculum accademico, fu incaricato dell'insegnamento di Teologia morale nello studentato teologico di Motta di Livenza e presso lo studio teologico "S. Bernardino" di Verona, dal 1957 al 1959, anno nel quale venne aggregato ai PP. Editori del Collegio "San.. (shrink)

Il «nuovo» pensiero non è più cronologicamente nuovo ad oltre ottant’anni dalla sua nascita e, tuttavia, forse oggi manifesta un carattere di novità e di urgenza maggiore di allora, come si suol dire una «rinascita» che giustifica l’interrogativo sul suo «futuro». La particolare situazione in cui ci troviamo a pensare e soprattutto a vivere, le nuove domande che le mutate condizioni storico-culturali pongono alla filosofia, possono trovare un modello di risposta se ci si volge indietro a quella particolare stagione della (...) filosofia tedesca che abbraccia i primi tre decenni del Novecento e che fu tragicamente strozzata e azzittita dal nazionalsocialismo. Non si tratta di affermare un ysteron-proteron, sarebbe troppo semplicistico, decisamente acritico e storicamente e filosoficamente inaccettabile. Accade però, nella storia, che dei fermenti non riescano a produrre frutti perché la temperie del tempo non lo permette oppure perché «inattuali», non pienamente adeguati al tempo, e rimangono quindi latenti finché non si verificano le condizioni ottimali per il loro sviluppo, divenendo in tal modo «adeguati » al tempo. È appunto quanto si è verificato con tutti gli autori che si ritrovano accomunati da un «dialogisches Prinzip», se vogliamo riprendere l’espressione di Martin Buber e che si è concretizzato nelle varie figure rappresentative e nei vari pensatori a cui lo stesso Rosenzweig farà riferimento nel suo breve excursus storico, come, neues Denken, Begegnungsphilosophie, Beziehungsphilosophie, Sprachdenken. (shrink)

Le interpretazioni di Walter Benjamin si estendono dall’estremo di considerarlo l’ultimo significativo uomo di lettere del periodo precedente alla seconda guerra mondiale fino all’estremo opposto di ritenerlo un rabbino hassidico. C’è accordo sul fatto che circa dal 1916-1920 Benjamin fu interessato alla teologia e alla metafisica ebraica e cristiana e che dal 1925 circa fino alla sua morte nel 1940 fu apertamente marxista e giunse fino alla quasi esclusione della metafisica. L’articolo individua le ambiguità della cosmologia teistica del primo Benjamin, (...) sostenendo che l’instabilità intrinseca delle sue considerazioni, specialmente su linguaggio, giudizio e allegoria, lo ha costretto ad abbandonare il platonismo giovanile e ad abbracciare una cosmologia in cui Dio è nascosto. Proprio come i primi atei si ispirarono alla speculazione di Duns Scoto secondo il quale un triangolo avrebbe avuto ancora tre angoli in un universo in cui Dio non esistesse, la visione di Benjamin di un mondo abbandonato da Dio lo condusse, nel corso degli anni Venti, al materialismo ateo. Poiché il materialista Benjamin continuò, nonostante se stesso, a incontrare tracce divine e teleologia nelle sue escursioni letterarie, concluse che doveva cacciare Dio ancora più lontano dalla sua creazione per permettere all’umanità di percepirla come realmente è. Questo atteggiamento si protrasse fino all’ultimo anno di vita di Benjamin, durante il quale scelse di abbracciare la teologia come lo spirito nascosto nella lettera del materialismo storico. Interpretations of Walter Benjamin have ranged from the last pre-war man of letters to a Hasidic rabbi. There is consensus that from roughly 1916-1920 Benjamin was interested in Jewish and Christian theology and metaphysics and that from about 1925 to his death in 1940 he was vocally Marxist to the near exclusion of metaphysics. This article identifies ambiguities in Benjamin’s early, theistic cosmology, arguing that the inherent instability of Benjamin’s accounts especially of language, judgment and allegory compelled him to discard his early Platonism and embrace a cosmology in which God is abscondite. Just as early atheists took inspiration from Duns Scotus’s speculation that a triangle would still have three angles in a universe in which God does not exist, Benjamin’s vision of a world abandoned by God led him, over the course of the 1920s, into atheistic materialism. When the materialist Benjamin continued, despite himself, to encounter divine traces and teleology in his literary excursions, he concluded that he had to chase God even further from his creation in order for humanity to perceive the latter as it really was. This state of affairs continued until the last year of Benjamin’s life, during which he chose to embrace theology as the hidden spirit lurking within the letter of historical materialism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS ON GOD'S KNOWLEDGE OF FUTURE CONTINGENTS WILLIAM LANE CRAIG Oatholio University of Louvain Louvain, Belgium IF A THEOLOGICAL fatalist is someone who believes that God's foreknowledge of future events is incompatible with contingency and human freedom, then Thomas Aquinas was a theological fatalist. Unlike Augustine, Boethius, and Anselm, he did not believe that one could accept that God foreknows future events and yet adhere to the contingency of (...) the future states of affairs in question. The reason for this seems w have been that one version of the fatalistic argument, which did not confront his predecessors, namely, that version based on the una1tera;bility of God's knowledge in the past, seemed to Thomas to escape all previous refutations which tried to show the compatibility of genuine foreknowledge and future contingency. Accordingly, he had to find another way out of the fatalistic dilemma. God's Knowledge of Non-Existents Aquinas's pos~tion on God's knowledge of future contingents will be more understandable if we consider it within the context of God's knowledge of things that do not exist.1 Thomas maintains that God has knowledge, not only of all existents, hut also of all non-existents because in knowing His own essence He knows them as pl'oducib1e in His power. Since He 1 Thomas.Aquinas, Quaestiones disputatae de veritate, q.2, a..8; Summa contra gen.tile.~, I. c.66; Summa theofogiae, I, q.14, aJI. 33 34 WILLIAM LANE CRAIG has complete knowledge of Himself and since He is the First Cause or ·ground of being for all thait ·exists, in knowing Himself as the First Cause God knows all His e:ffects.2 But since His power is infinite, it is not exhausted by what exists; the divine essence can be mirrored as the exemplar for innumeraible oreatures. Hence, in knowing His power and essence, God knows all rthe beings that could exist hut in fact do not. Thomas writes,... through His essence God knows things other than Himself in so far as His ess~ce is the likeness of the things that proceed from Him.... But since... the essence of God is of an infinite perfection,. whereas every other thing has a limited being and perfection, it is impossible that the universe of things other than God equal the perfection of the divine essence. Hence, its power of representation extends to many more things than to those that are. Therefore, if God knows completely the power and perfection of His essence, His knowledge extends not only to the things that are but also to the things that are not.8 There is, however, an important distinction to be made with regard to things that do not exist. For some beings do not exist simplic.iter, whereas other beings do not exist yet or any longer. Beings which existed in the past or will exist in the£uture do not now exist hut nevertheless have a share in existence which pure possibiles do not enjoy. Accordingly God's 2 Aquinas, De veritate q.2, a.3-5; Summa contra gentiles I, c.49; Summa theologiae, I, q.14, a.5. s.Aquinas, Summa contra gentiles I, c.66.4. (.All citations of this Summa will be from the Pegis translation.) "... deus cognoscit alia a se per suam essentiam inquantum est similitudo eorum quae ab eo procedunt... sed, cum essentia dei sit in:finitae perfectionis... quaelibet autem alia res habeat esse et perfectionem terminatam: impossibile est quod universitas rerum aliarum adaequet essentiae divinae perfectionem, extendit igitur se vis suae repraesentationis ad multo plura quam ad ea qua sunt. Si igitur deus totaliter virtutem et perfectionem essentiae suae cognoscit, extendit se eius cognitio non solum ad ea quae sunt, sed etiam ad ea qua non sunt.".All texts of Thomas's works other than the Summa theologiae are from S. Thomae Aquinatis Opera Omnia, 7 vols., ed. Robertus Busa (StuttgartBad Cannstatt: Friedrich Frommann Verlag, 1980). GOD'S KNOWLEDGE OF FU'.I'URE CONTINGENTS 35 knowledge or these two classes of non-exi&tents differs, as Aquinas explains: Yet we have to take account of a difference among things not actually existent. Some of them, although... (shrink)

Indice: 1. Astronomia e tecnica di Ilario Altobelli; 2. Altobelli e i sistemi di mondo; 3. Altobelli e Regiomontano nella Demonstratio Ostendens artem dirigendi; 4. Conclusioni. Ilario Altobelli nasce nel 1610 nella regione italiana delle Marche, precisamente a Montecchio. Fu frate minore conventuale, ben presto occupato in incarichi didattici e pastorali dell’Ordine prima e come annalista poi2. La sua attività si svolse soprattutto tra Fermo, Ancona e Verona. Conosciuto per l’abilità retorica, fu teologo presso vari cardinali e fu il cardinale (...) Conti ad Ancona a mostrargli il Sidereus nuncius di Galileo 3. Altobelli si occupava infatti di matematica e di astronomia, ed ebbe... (shrink)

Nell'agosto del 1462 papa Pio II investiva il cardinale Bessarione di Nicea della commenda del monastero di Grottaferrata, che succedeva al calabrese Pietro Vitali, ultimo degli egumeni de regimine, eletto a capo dell'Archimandritato di Messina. Uno dei primi atti di governo di Bessarione fu di incaricare l'arcivescovo di Siponto Niccolò Perotti, quale suo procuratore, di procedere ad una dettagliata ricognizione dei beni mobili e immobili del monastero criptense. I relativi inventari ci sono pervenuti nei mss. Grottaferrata Z. δ. XII (ff. (...) 1-63) per i beni immobili, e Grottaferrata, Archivio del Monumento Nazionale, 523 (ff. 105-116) per i beni mobili. Nei ff. 108v-110 di quest'ultimo documento, la cui redazione era stata affidata dal Perotti al notaio Stefano Tegliati (o Tegliazio), si trova il primo sommario elenco conosciuto dei libri manoscritti della biblioteca, pubblicato da Pierre Batiffol e poi da Antonio Rocchi. Vi risultano 114 manoscritti greci, 2 latini e «circa viginti volumina librorum sine principio et mala ordinata». (shrink)